Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	good_a	grace_n	work_n	6,662	5	5.6625	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19309	A godly and learned exposition vppon the Prouerbes of Solomon: written in French by Maister Michael Cope, minister of the woorde of God, at Geneua: and translated into English, by M.O.; Sur les Proverbes de Salomon. English	Cope, Michael, fl. 1557-1564.; Outred, Marcelline.; Fleming, Abraham, 1552?-1607.	1580 (1580)	STC 5723; ESTC S108673	1,131,578	1,352

enough to bragge of these foresaide thinges the chiefe point is that indeed we should abhorre ignorance and loue knowledge not that which Pro. 2. 1. hath but a vain shew and is only praised of men but that which is allowed before God the which is giuen vnto vs of him when hee â—eacheth vs by his word are diligent to receiue it And to the end that we should not deceiue ourselues persuading ourselues that we loue knowledge wheras we do abhorre it Solomon doth giue vs a certaine marke for to iudge rightly whether we loue knowledge or no This is instruction when it pleaseth and is acceptable vnto our minde For he saith He that loueth instruction loueth knowledge Albeit theÌ„ that we do vse to sermoÌ„s read the scriptures that we can talke finely of them yet if wee be so high that it seemeth vnto vs we can learne no more and wil not suffer ourselues to be admonished that we should be taught corrected and reprooued where it is needful wee doe not loue knowledge But if confessing our ignorance our faultes and imperfections we take wel in worth that we be taught admonished and reprooued we loue instruction and coÌ„sequently knowledge Now that instruction importeth teaching exhortation shewing correction and reprehension first of all wee may vnderstande it by the deriuation of the worde which Solomon vseth here in this place Secondly when in the first Chapter eight verse instruction doctrine are ioyned together in the two and twentith verse by the complaint of wisedome and 23. verse by his admonition the 4. Chap. 1. verse Children heare the instruction of a Father Thirdly when here against to loue instruction he setteth to hate correction against the louer of knowledge he setteth the foole saying But he that hateth correction is a foole hee doeth shew vs that the foolish are the contemners scorners of God and of his word the obstinat stifnecked which harden themselues in their wickednes for al the exhortation that is made them It is saide of them Such as be foolish shal not stande in thy sight for thou hatest Psal 5. 5. al them that worke vanitie but for their contempt and obstinacie they shal perish with the foolish as aboue in the 1. Chapter and 22. verse To the end theÌ„ that we may not perish with the folish let vs loue instruction let vs not hate correction and for to do this let vs be armed with patience that willingly and with a ioyful hearte we may suffer al afflictions aduersities let vs beare the Crosse mortifying our flesh by diuers tribulations For instruction or correction lyeth not onely in wordes of admonition reprehension and threatening but also in al sufferinges whatsoeuer it shal please God to send vs. Solomon hath exhorted vs vnto this patience of the Crosse aboue in the 3. Chapter verses 11. 12. The Apostle doeth expounde Hebr. 12. it after this sort saying Let vs runne with patience the race that is set before vs. 2 A good man getteth fauour of the Lorde but the man of wicked imaginations wil he condemne What good workes soeuer we do yet must we confesse that wee are vnprofitable seruants and also that there is no man liuing that Luk. 17. 10 doth good and sinneth not Let vs not think that by our good deeds we can deserue to drawe the fauour of God vnto vs. Notwithstanding sith it is saide That a good man getteth fauour c. it is necessarie that wee shoulde giue ourselues vnto wel doing if wee will drawe vnto vs the fauour of the Lord. For as it is necessarie that the Mat. 12. â—â— good tree should bring forth his good fruit in his due seasoÌ„ eueÌ„ so if we be good we must giue ourselues vnto goodnes aswel indeeds and workes as in words Thus doing we shal haue witnesse that we are good and shal be assured of the good wil of God towards vs hee wil make vs certaine that wee are acceptable vnto him and that hee loueth vs and that of his only grace and mercy Wherefore let vs know that when Solomon saieth A good man getteth or shal get hee speaketh after the maner of men for to accommodate himselfe vnto our weaknes and to shew vs that we shal not labour in vaine if we giue ourselues vnto goodnesse for the Lorde wil not refuse vs nor forsake vs but wil gather and drawe vs vnto himselfe of his onely goodnes without any thing of ours yet must we not thinke it strange though Solomon doeth attribute vnto man that which is proper vnto God aloue This is for to shewe vnto man that hee ought not to be slouthful without care but that he should solicite God to be fauourable vnto him For as it is not without cause that the Scripture doeth exhort vs vnto good workes and doeth cal them ours and notwithstanding it is saide We are his workemanship Ephe. 2. 10. Phi. 2. 13. created in Christ Iesus vnto good workes which God hath ordeined that we should walke in them For it is God which worketh in you both the wil the deed euen of his good pleasure euen so also it is not without cause that Solomon promiseth that the good shal draw the fauour of the Lord though it is the Lorde onely that draw vs vnto himself No man can come vnto me except the Father which hath sent me draw him Again No man coÌ„meth vnto the Father but by me Therefore when we heare that the Scripture doeth Ioh. 6. 44. Ioh. 14. 6. attribute vnto vs any goodnes or vertue let vs take heed froÌ„ bosting ourselues therof as thogh we had it of ourselues but let vs acknowledge that God reckoneth that ours which he of his only goodnes mercy worketh in vs. Therfore thogh that he alone doth draw vs by his fauor let vs not think it strange that Solomon saith that the good doeth drawe the fauour of the Lorde Touching the rest let vs note that we haue had the like promise here aboue in the 11. Chapter He that seeketh good things getteth fauour c. sauing that in that same he maketh mention of fauour generally hereof the fauour of the Lord. Wherin we ought to bee aduertised that the fauour of men is nothing but winde and smoke except it proceede of the fauour of God and that it be ioyned vnto the same so that it be for the honour of God and because that hee loueth vs that men should beare vs fauour And therefore let vs not haue our eye vnto the fauour of men but let vs content ourselues that God fauoureth vs. We are also aduertised that if we be good we haue great neede of the fauour of the Lord for most commonly they which do wel are out of fauour with the world Yet the Lord doth not suffer that they should be wholly cast off and forsaken of men but doeth raise vp some for to fauour them

damnation Contrarily vnto them which thinke wel that is to say which haue set their loue on the lawe of the Lord for to giue him the honour which hee damandeth thereby and for to serue profit their neighbours shal be graunted mercy and trueth For as they labour to be faythful vnto God by giuing true obedience vnto his worde and beeing gentle vnto their neighbours giuing them faithfully all their duetie euen so the Lorde wil make them partakers of his true and vnfallible promises he wil raise them vp according as they shal haue neede such men as wil shewe them fauour and intreate them with al meekenesse and gentlenesse such as wil imagine no treason or other wickednesse against them neither shal cease to doe theÌ„ good according to his faythful and gracious promises vntil that in the heauenly ioy and felicitie he giue theÌ„ the ful fruition of theÌ„ For his merciful kindnesse is euer more and more towardes vs and the Psa 117. 2. truth of the Lord endureth for euer Let vs note that Solomon doth not preache vnto vs the merite of our workes when he promiseth mercy truth vnto them which thinke good things but he would haue vs while we giue ourselues vnto goodnes that we should not praise our thoughts operations as though there were any worthinesse or excellencie in vs which might moue or binde God to do vs good But that we should stay ourselues vpon the gentlenes goodnesse or mercy of the Lord by the which only he is moued to loue vs to do vs good according to his gracious promises in the performing wherof he sheweth the truth of his grace only not for to giue vs that which our workes do deserue for he can owe vs Rom. 4. 13. nothing For the promise was not made vnto Abraham to bee the heyre of the worlde by the lawe but by the righteousnes of fayth Rom. 3. 24. 25. 15. 2. 2. Cor. 1. 20. Secondly let vs note that Solomon is heere no lawe giuer but an Euangelist leading vs vnto Iesus Christ For we obteine no mercy but by him only For the promises of God are yea and amenin him 23 In all labour there is abundance but the talke of the lippes bringeth onely want Solomon heere before hath spoken many sentences for to exhorte Pro. 6. 6. 10. 45. 12. 11. 27. 13. 4. 11. 23. 14. 4. Gene. 3. 1â— vs vnto care and diligence vnto labour and trauaile And if wee were such as we ought to bee to wit very careful to obey the word of the Lorde and willing to beare the burthen which hee layeth vpon vs Solomon shoulde not haue needed to haue pronounced these sentences But because we are like vnto asses which make no diligent speede except they bee often beaten and vnto restie iades which when they are spurred runne backwarde except the riders doe pricke them sharply with the spurre with stroke vppon stroke for this cause Solomon doeth exhorte vs nowe againe to labour when he saith In al labour there is abundance It seemeth at the first sight that Solomon repugneth that which is written The earth shall bring foorth vnto thee thornes and thistles and thou shalt eate the herbe of the fielde When thou shalt til the grounde it shall not hencefoorth yeelde vnto thee her strength And I wil breake the Gene. 3. 18. 4. 12. Leui. 26. 19. 20. Deut. 28. 16 pride of your power and I wil make your heauen as yron your earth as brasse And your strength shal be spent in vaine c. Againe Cursed shalt thou be in the towne and cursed also in the fielde c. And this same which is pronounced in these scriptures commeth often to passe as experience sheweth it I answere That Solomon speaketh of the nature of labour and of that which naturally happeneth so that wee doe not hinder it by our ingratitude infidelitie idolatrie superstition rebellion disobedience pride vngentlenes crueltie and other wickednes wherewith the worlde is wholy infected corrupted Hee doeth then teache vs that if wee hate detest and abhorre al kinde of wickednesse wee walke in the feare of God reuerencing his woorde by putting our whole trust in his goodnesse and to folowe his wil that GOD will blesse our labour and make vs abounde in wealth and whatsoeuer wee take in hande or apply our mindes and spirite vnto shal prosper Heerein hee speaketh agreeably vnto that which the Sainteâ— haue felt and according as God hath promised in his lawe and by the Prophets The Patriarkes were blessed of God who prospered their labour and the woorke of their handes in such wise that they did abounde in riches And the promises are written in the places alledged before and in the 128. Psalme And albeeit that in Psal 128. the sight of the eyes wee iudge not that there is abundance in the labour of them which feare God for oftentimes the same accidents happened to them as to the wicked also they are robbed or their Eccle. 9. 2. hire is keepe from them or else they are contented with a little gaine Neuerthelesse the labour changeth not his nature and GOD is true in his promises after the which wee must not giue them abundance the which doeth not alwaies consist in superfluitie nor in multitude of great riches of this worlde but chiefly in contentation and in this that God knoweth to bee expedient For the same doeth better furnish and is also of greater profit then greater abundance of the wicked Furthermore though they which feare GOD and are diligent in labour shoulde suffer greate want yet is it not to say but that God is true in his promises for howe much soeuer we feare God yet doeth hee alwaies finde ynough in vs to bee amended and may iustly chasten vs as hee pleaseth Therefore let vs not iudge of Gods promises after mans reason nor after the sight of our eyes but let euery one of vs carefully and faythfully occupie himselfe in his woorke praying vnto GOD that it woulde please him to giue it good successe and prospering it as hee shal knowe to bee expedient And let vs not bee like vnto those which giue themselues vnto slouthfulnesse and ydlenes to vanitie and foolishnes and passe away their time in iesting and scoffing in merie tales and ydle woordes and yet notwithstanding they desire abundance to liue plentifully and wealthily and at their ease as if they were wel woorthy But they doe not obteine according to their desire for euen as they deserue God bringeth them vnto extreeme pouertie Solomon doeth signifie it when hee sayth But the talke of the lippes bringeth onely want When hee setteth the talke of the lippes against labour and that hee threateneth it with want let vs knowe that vnder the talke of the lippes hee comprehendeth not thanksgiuing prayers prayses holy exhortations and instructions which the faythful make with their lippes for sith they proceede from

giue these three reasons he maketh three interrogations the first is He that pondereth the heartes doth not hee vnderstande it Hee speaketh heere briefly but it is conformable to that which is treated more at length els where It is therefore a friuolous excuse to say that they knowe not the violence oppressioÌ„ which their neighbor endureth when Psa 94. 5. 11 Esay 29. 15. Pro. 16. 2. 21. 2. they knowe it and are bounden to know it If men receiue such excuse yet God which pearceth the heartes and trieth them and discerneth the thoughtes and affections be they neuer so deepe vnderstandeth wel that such excuse is wicked And so hee argueth by the knowledge of God which is certaine and infallible and whereto nothing is hid be it neuer so secrete wherefore it is not meete to thinke that we can deceaue him neither ought we to wil it though it were in our power but wee shoulde honour it and haue it in admiration as Dauid admonisheth vs. And wee ought to keepe ourselues Psal 139. 6. 73. 11. wel from saying as the wicked doe Howe doeth God know it and there is no knowledge in the Lorde Solomon by this first reason signifieth that they which say that they haue not knowne the violence and wrong which is doone to their neighbours speake in their heartes as these wicked doe And so they attribute ignorance to God and by consequence deny that hee is God The second reason is And he that keepeth thy soule c. It is not a thing which we ought to bee certaine of that God hath care ouer his creatures and likewise hee keepeth the wicked otherwise they would be soone destroied for the Diuel seeketh but the destruction of men and soone taketh and deuoureth that which God hath doone withal And therefore the holy Scripture attributeth to the Lorde the title of keeper and sauiour as also it is good reason for there is none other but hee Then seeing it is so that God is the keeper of soules it followeth that there are neither thoughts nor affections in the same soules but hee knoweth them wel as also Solomon noteth it when he asketh saying Knoweth hee it not as if hee saide one ought in no wise too doubt that God which keepeth the soules knoweth not those excuses of theÌ„ which say that they haue not knowne the afflictioÌ„ of their neighbours to bee friuolous and vaine leasings Hee dispoileth them therefore of excuse and also taxeth them of ingratitude towardes God For seeing that God which keepeth their soules recoÌ„mendeth to them the soules of their neighbours they acknowledge not wel the grace that God hath doone them when they are not careful to deliuer their poore neighbours as the Lord demandeth it and not content heerewith they lye not onely to men but also to God as SolomoÌ„ signifieth it by the present interrogatioÌ„ But to the end that we be not abused thinking that Solomon speaketh heere of a perpetual keeping knowe wee that often God keepeth the wicked temporally for the health and prosperitie of his elect as one may see by the kinges of the Persians and Medians which were idolaters and infidels and by their handes God hath giuen deliuerance to his Tim. 8. 1. people of Israel And Saint Paule wil that wee pray for suche men mean while if they remaine obstinate euerlasting destruction is prepared for them and they are kept for the same The thirde reason is and wil not he also recompence c. In the first and in the seconde reason hee argueth by the diligence and care of the Lorde and also by his knowledge and goodnesse and nowe in this thirde reason Rom. 2. 5. hee argueth by the same thinges for if God were ignorant and negligent and if hee were slouthful and il willing bee coulde not recompence euery one according to his workes Neuerthelesse hee argueth principally by his iustice for it is the office of a iudge to doe right to euery one rewarding eche one according as hee knoweth him to haue doone punishing the wicked and preseruing the good not that the good bee they neuer so good may merite that God may benefite them but of his pure grace and liberalitie and mercy hee accepteth their workes although they bee vnperfect and rewardeth them according to his free promises and according to his eternal election But to the wicked which are obstinate and harde harted hee rendereth them the hyre which they haue deserued ouerthrowing them in his yre and vengeance Let them therefore that seeme not to see the oppression which is wrought too their neighbours not looke to escape vnpunished And if we ought to be careful to preserue the temporal life of our neighbours by farre more reason wee ought to be diligent to deliuer them from death damnation eternal as much as in vs lyeth which thing wee shall doe by sound doctrine warnings exhortations corrections threatnings and chastisements 13 My sonne eate hony for it is good and the hony combe is sweete to thy mouth It is a thing notorious and wel knowne by experience that hony is good and the hony combe very sweete in tast Also the holy scripture being willing to drawe vs to take the tast and sauour of spiritual things as in the worde of God which is our true wisdom and vnderstaÌ„ding compareth them to hony to the hony combe notwithstanding preferring the spiritual before the terrestrial as is very good reason Also now when Solomon saith My sonne eate hony c It is not to commande vs or admonish vs to eate hony sooner then other good meates for he hath not written his sentences for the care that he had of our bodies but his intent was to instruct our spirites and our vnderstanding And therefore note wee that hee speaketh so to make a comparison the which hee addeth consequently when he saith 14 So shall the knowledge of wisedome bee vnto thy soule if thou finde it and there shal be an end and thine hope shall not bee cut of To prooue and try the goodnesse and sweetnesse of wisedom to haue ioy therof it is not ynough to haue the knowledge of it Solomon sheweth it wel when he is not conteÌ„t to say that the knowledge of wisdom shal bee sweete good to the soule as hony but he addeth a condition saying If thou find it c. To enioy therefore the goodnes sweetnes of wisedom it behoueth vs to finde her And for to finde her it behoueth vs to search her diligently as Solomon warneth vs therof heeretofore And he hath declared the Prou. 2. 1. 3. 13. goodnes sweetnes of her But one may say that those which are wise after God after his word are ordinarily euil handled endure many vexations and molestations For this cause it may seeme that there is no goodnes nor sweetnes in wisedome but rather bitternes Answere Solomon attributing goodnes sweetnes to wisdome exempteth not

is mention Wherein Solomon wel sheweth that there is deceit in the worke of the wicked For though Solomon Psal 10. 6. did not here speake but of temporal death yet were it an argument stronge enough for to shewe that the wicked worketh a deceitfull work For albeit the wicked according as he seeth happen to others knoweth he shal die yet he laboureth to make himself beleeue that he shal neuer die He saith in his heart I shal neuer be mooued nor be in danger And in whatsoeuer he doeth hee laboureth to liue alwayes if he could and when his works do not proceed to his purpose it foloweth wel therin is deceit that he laboureth in vaine His intent is to doe his workes for to liue and he by them runneth vnto death seeketh for that which he would not gladly finde 20 They that are of a froward heart are abhomination vnto the Lorde but they that are vpright in theyr way are his delight Solomon here giueth a reason of the former sentence shewing wherfore they which folow euil doe seeke death and the righteous life They which folow euil are ledde with the frowardnesse of their heartes the which delight in no goodnes but inuent all euil though none occasion be giuen them Now forasmuch as in God lieth al goodnes from whence life commeth to vs and hee is not a Psal 5. 4. God which loueth wickednes it foloweth wel seeing that the wicked are in abhomination to the Lorde who is the authour of lyfe that they must needes goe to death sith they are separated from life they must needs remaine in death the which they doe wel deserue for it coÌ„meth of their corruptioÌ„ purposedmalice that peruerttheir hearts Their feete runne to euil they make hast to shed innocent 2. Cor Phi. 2. 7. blood their thoughts are wicked thoughts desolation and destruction is in their pathes And herewith also it is of maliciousnes so much as lieth in them they spoile al wherupon they wel deserue to finde nothing wherin they may haue succour so must needes perishe As touching the righteous seeing that of themselues they are no better then the most wicked so farre is it of that wee may finde any cause in them for the which they shoulde bee worthie of life that they deserue death aswel as the other yet doe they liue it is not without reason The reasoÌ„ is not found in them nor in any other creature but in God onely in his grace fauour because it pleaseth him to accept them and delight in them Solomon doeth shewe it verie plainly when he alledgeth nothing for their excellencie and dignitie that they attain life But they that are vpright in their way are his delight Whereto Saint Paule agreeth alledging howe God saith to Moses I wil haue mercie on him to whome Rom. 9. 15 Ephe. 1. 5. Tit. 3. 4. 5. I wil shew mercie And in an other place alledging Who hath predestinate vs to be adopted through Iesus Christe vnto himselfe according to the good pleasure of his wil. But when the bountifulnes and loue of God our Sauiour towarde men appeared not by the works of righteousnes which he had don but according to his mercy he saued vs c. The faithful ought to haue their ioye set in this good wil and pleasure which is so healthful For thou Lorde wilt blesse the righteous and with fauour wilt compasse him as Psal 5. 12. with a shielde But let vs note that it is not without cause that wee haue saide that the reason for the which the righteous doe goe into life is not in them as hath bene alreadie touched concerning the malice of their nature which they haue common with the wicked And herewith albeit that the Scripture giueth them this honour to cal them perfect or vpright in their way as indeede they are seeing that God accepteth them suche because that in their affaires they proceede vprightly in simplicitie and innocencie without dissimulation and hypocrisie without enuie and set malice and without deceit and craft yet are they not so perfect in their manners and kinde of doings but that they feele many imperfections and much to be amended in them if God woulde straightly examine them Surely there is no man iust in the earth that doeth good and sinneth not Therefore what vprightnes soeuer is in vs let vs pray Eccle. 7. 22 Psal 143. 2 Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified 21 Though hand ioyne in hand the wicked shal not goe vnpunished but the seede of the righteous shal escape Because that Solomon hath threatened the wicked which seeke nothing but to doe euil with death and it seemeth well vnto the worldly that if they be accompanied and ioyned with a great multitude of people which haue power authoritie that no hurt can happen vnto them for this cause for to keepe vs from such vaine deceitful confidence Solomon doth shew vs that what bandes and couenants soeuer there are betwene the wicked yet shal they not be safe enough nor mightie for to exempt themselues from death wheÌ„ he saieth Though hand ioyne in hand c. Albeit that the wicked doe giue their handes one to an other and do conspire together yet can they neuer so wel nor strongly arme and fortifie themselues that they can exempt themselues from hurt and to woorke that they shoulde not goe vnto destruction out of the which they shall neuer arise Before the vniuersal flood the worlde and multitude of the wicked was surely ioyned and except the house and familie of Noe they al agreed together to worke wickednes without remorse of conscience euen with an vnbrideled lust but their agreement saued them not from perishing by the flood of waters Wee alledge Sodome and Gomorrhe with the Cities adioyning The conspiracie of Corath Dathan and Abyram The destruction Gen. 19. Num. 16. 31. Iosu 10. Psal 2. 3. 33. Esai 30 31. of Median The fiue Kinges Iosua the tenth chap likewise diuers others We haue also witnesses that suche bandes leagues are vaine and vnprofitable Woe to the rebellious children saieth the Lorde that take counsel but not at mee and couer with a couering but not by my Spirite that they may laye sinne vpon sinne Againe Woe vnto them that goe downe into Egypt for helpe and staye vppon Horses and trust in Horses and trust in Charets because they are many and in Horsemen because they are verie strong Contrarily though the righteous bee but smal in number and that the worlde doeth not desire their agreement but doe scorne the same reiect and persecute them and that they are esteemed as the dunge and filthinesse of the earth and also that it seemeth they can not escape but must needes goe to destruction yet are they so wel saued and defended so wel holpen and succoured that how violent assaultes

falsifie the weightes by deceipt c. If they deserue the iudgement and punishment of God euen eternal they are wel worthie that God should set them in contempt shame and in temporall curse the which is the beginning of their hel and eternal paine For when cursing is spoken of Solomon doth not meane in wordes onely but also the people feeling themselues too sore oppressed with necessitie and scarcitie by the raking of them which withdraw the corne shal rebel and rise vp against them for to spoyle and robbe as experience sheweth Notwithstanding as hath beene saide it is not to say that Solomon doeth promise any such thing yea and the Magistrates ought to punishe such rebels what pouertie soeuer they suffer by the spoile of them which labour to enriche themselues by locking vp the corne and sith that they are punishable by men it foloweth also that they offende God with cursing The people then what wrong iniurie and outrage soeuer they suffer must be patient and not render euil for euil Mat. 5. 39. And although it be not lawful for the poore people to curse them which withholde the corne yet suche couetous persons ought well to feare suche cursing of the people and to wit that it is not without cause that Solomon doeth threaten them with this cursing For albeit the curse of the people is not iust yet for to punishe the couetous wicked and vsurers it shal take effect The Lorde wil heare such a cursing for to destroy and ouerthrowe these wicked men for asmuch as God vseth the common people as instrumentes and organes 1. Cor. 13. 4. for to curse them and not that the people in so cursing deserue to bee hearde for they are ledde with the desire of their Deut. 15. â— owne profite wherevnto the faithful ought to haue no regarde but ought to bee led with charitie which is patient and suffereth long Nowe that the curse is hard wee may gather it out of that which is saide Beware that there bee not a wicked thought in thine heart to say The seuenth yeere the yere of freedom is at hand therfore it greeueth thee to looke on thy poore brother thou giuest him nought and he crie vnto the Lorde against thee so that sinne bee in thee For if hee curse thee in the bitternesse of his soule his prayer Eccle. 4. 6. shal bee heard of him that made him And as for to turne vs away from vsury spoyling and extortion euen so also for to leade vs to bee liberall and to exercise mercy hee saith vnto vs But blessing shall bee on the head of him that selleth corne For by these wordes he teacheth vs in what estimation they are which sell their corne resonably and what men speake of them also howe well they are beloued and honoured and euery man is ready to doe them pleasure and seruice and to bee at their commandement Solomon signifieth this same by the blessing of the head for in place that the people would gladly haue the regraters head where his feete are would gladly braine them he beareth honor and reuerence vnto the liberal merciful desireth their conseruation where about they occupy themselues so much as they can Heereof we haue an excellent example in Ioseph But some wil say against it that it seemeth that Ioseph after the sentence of Solomon deserued to be cursed of the Gen. 41. 42. 43. people for hee shut vp the corne and during the famine none had any but by his commandement I answere That it was by diuine reuelation that hee gathered the corne together not to make it deare neither to make himselfe riche with the sale thereof but for to helpe the necessitie of the countrie of Egypt of them which dwelt about it And so he was not a withdrawer of the corne but a seller not like vnto the sellers at this day which doe rather deserue to be called exactours flears of men and murtherers then sellers for as they proceed therein they drinke the blood sucke out the mary of the bones of the poore It is not of such sellers that Solomon speaketh but of them which are like vnto Ioseph And as the curse of the people is heard of God and so the withdrawers of corne are not cursed only of men but also of God euen so the blessing of them which blesse the sellers is hearde and so they haue not only the blessing of men but they haue also the same of God Whervpon it foloweth that in this sentence there is not a threatening promise presently but also for to come Wherefore the cruel couetous ought to bee greatly feared and the merciful and liberal ought to be comforted And we ought to vnderstande that if the seller bee blessed that by a greater reason hee which giueth shal obteine blessing not that his almes can deserue it but because that Christ hath so promised Blessed are the merciful for they shal obteine mercie Mat. 5. 7. 27 He that seeketh good things getteth fauour but he that seeketh euill it shall come to him Solomon heeretofore hath pronounced sentences whereby hee hath taught vs to abhorre couetousnes and namely he hath said it He stil pursueth nowe the same argument when he saith Hee that seeketh good things getteth fauour c. When Solomon for to induce vs vnto liberalitie and mercy saith simplie he that seeketh good thinges and addeth not of his neighbours he sheweth vs that they which haue none other desire and affection but to doe their worke and care not to helpe the needinesse of the poore doe not procure the good but also their studie is vpon euil to doe hurt and to destroy For as wee wil not say of a tree that it bringeth foorth good fruite except wee haue tasted thereof euen so if a man doe not communicate his worke vnto his neighbours and make them partakers of his labour wee cannot say truely that he seeketh good things for he that hath care but for himselfe hath no loue without the which al is nothing worth Likewise Saint Paul conioineth the procuring of thinges good and honest with charitie Likewise 1. Cor. 13. 1. Rom. 12. 17. 2. Cor. 8. 21. shewing the care that he hath for his poore neighbors he saith We prouide for honest thinges not onely before the Lorde but also before men Nowe for to shewe vs howe wee must seeke for good thinges Solomon vseth a word in his tongue which is taken of the spring of the morning and signifieth to seeke early Wherein wee are taught that we must not be slacke and slouthful when necessitie requireth to doe any thing for them which haue neede of our helpe succour but that wee must be careful and diligent Our Lorde doth teache vs the very same when hee commandeth vs to watche Mat. 24. 42. 25. 1. 14. continually and that wee should be like vnto the faithful and wise seruant Again by

shew vs that albeit by the corruptioÌ„ of our fleshe sinne dwelleth in vs yet is not the same imputed vnto vs nor wee counted sinners but righteous so long as wee are mercifull The wicked borroweth and payeth not againe but the righteous is merciful and giueth Psal 37. 21 112. 5. 9. Againe A good man is merciful and lendeth he hath distributed and giuen to the poore c. Not that our mercifulnesse can deserue such reputation but because God of his onely grace doeth accept and allowe it and is authour thereof It is not simply saide that hath mercy for they which are at their ease and haue all thinges necessary for them haue no neede of mercy to bee shewed to them and therefore Solomon addeth on the poore These are they which haue great neede to bee pitied as also God doeth carefully wil the same by his worde and it is not without cause for they haue the most neede of fauour succour and helpe and there are no people in the world more despised worse handeled nor more troden downe and oppressed then are they By experience wee may see it and also God often complaineth thereof by his Prophetes Therefore if it happen vs to fal into the number of the miserable afflicted and that wee are despised yet let vs not bee discouraged nor dispaire as though God had forsaken vs and careth not for vs. For if wee be despised it is of sinners who are not acquainted with GOD. But looke what sinners doe esteeme that is reiected of GOD and that which they doe despise and reiect is receiued and allowed of God Therefore we must not feare the contempt Psal 3. 5. of the worlde nor yet be coupled with sinners for to consent with them to despise the afflicted when wee feele ourselues at our ease and haue prosperitie otherwise it woulde turne to our woe Solomon doeth not heere signifie it when hee promiseth blessing vnto them that are merciful vnto the afflicted This blessing shal Luk. 24. 16. 22. not onely continue in this worlde but for euer as also shal the woe of the wicked And albeit that prosperitie and felicitie is promised vnto our mercy yet is it not enough to obteine such blessing but because that GOD receiueth and alloweth it Psal 41. 2. Mat. 25. 34. 5. 7. because wee are elected before all time and hath prepared for vs this blessing before the beginning or foundation of the world was laide 22 Doe not they erre that imagine euill but to them that thinke on good thinges shall bee mercy and trueth Forasmuch as the worlde is ful of men which imagine malice and which deuise euil thinges against God and against their neighbours it followeth right well that the number is right great of them which hold not the right way but doe erre and goe astray folowing the wayes of destruction Solomon doth signifie this same wheÌ„ hee asketh saying Doe not they erre which imagine euill And forasmuche as there is none of vs al which desireth to erre that is to say to goe astray and wander out of the way but woulde al walke in a right path and come vnto the ende of our purpose and not to bee put beside our intentes except wee bee out of our wittes voide of sounde iudgement and perfect reason sith I say wee desire the same or at the leastwise doe labour to make ourselues beleeue that our wil is such therfore for to obteine the same wee must diligently take heede that wee followe not them which imagine euil And for to doe this let vs not bee like vnto the superstitious and idolaters which forge idols some of wood golde and siluer or of other visible palpable and grosse matter othersome of traditions and mens inuentions good customes fantasies and intentes They deuise and imagine nothing but euil though they falsly beleeue that by suche trashe and ab homination they do honour and serue God But the Lorde whome no good thing can displease doth wel shew that there is nothing but euil in such seruice when hee declareth that he abhorreth and reiecteth them as it is wel taught vs by the first table of Moyses and by the Prophetes They make themselues Esay 29. 1â— 40. 18. 41. 6. 44. 9. beleeue that they serue GOD heerein they fayle and knowe not what they doe so at the last they shal be confounded The Idolaters shal not inherite the kingdome of heauen Secondarily let vs not ioyne with these mockers and scorners which boldly despyse and blaspheme God and his doctrine as though that were but fables and dreames which the Pastours and Ministers of the Churche doe preache to them Such kinde of people are imaginers of euill when they fight against God who is enemie vnto al euil and when they set his holy lawe which is the rule of al goodnesse so much as possible they can at nought In the which doing they doe greatly erre and are farre wyde as appeareth by this saying Wo vnto them that seeke deepe to hide their counsel from the Lorde Esay 2â— 15. c. Such men thinke or at the least labour to make themselues beleeue that there is neither God nor Deuil neither heauen nor hel but at the last they shal feele that they haue erred For the cruel man shall cease and the scornefull shal bee consumed Therefore will I choose out their delusions and I will bring their feare vppon them because I called and none woulde answere Esay 66. 4. c. Thirdly let vs not thinke that in hurting and dooing euill vnto our neighbours wee can prosper though the greatest parte of the worlde bee of this opinion For as we may see some thinke to creepe aloft by pryde and ambition by rebellion and disobedience some by murthers seditions hatreds malice and insurrections some by theftes snatching vsurie and wicked bargaines some by whoredomes and adulteries and other some by flatteries false tales and slaunderings But they erre and be deceiued seeing they turne themselues from the right wayes of the commandementes of the Lorde and folowe the wyde and broade way Math. 7. 1â— which leadeth to destruction This destruction is wel signified by errour and also by the Antithesis that Solomon maketh when hee sayeth But to them that thinke on good thinges shal bee mercie and trueth When hee speaketh thus hee debyeth mercy and truth vnto those that imagine euil Wherevpon it foloweth that they cannot looke but for destruction and damnation partly in this worlde For as they are filled with malice craft deceit wrong violence and crueltie against GOD and their neighbours euen so doeth God render and pay them the like stirring vp enemies against them euen such as they haue beene to others And finally for to fyl vp the measure of their destruction he wil vtterly depriue them of his fauour mercie bestowing no parte of his gracious promises vpon them and wil sende them to eternal

giue reuerence to Kings and Princes of the earth esteeming them wise and prudent when they are verie careful and watchful to take heed to their subiects for to know how euery man doeth gouerne himselfe that so much as they can they may set al thinges in good order in their countries and dominions seeing that al the Empires Kingdomes and Princedomes of the worlde are nothing in comparison of the soueraigne Lordship of our eternal God wee must needes bee rauished into a great wonderment and wonderful astonishment for to confesse the inestimable and incomprehensible wisedome of God the which ouerseeth not one or two Kingdomes nor by mediatours and intercessours as Emperours and earthly Kings how litle soeuer the length of their Kingdome is haue not the power to looke ouer all and euerie where but haue neede to ordeine noble men heere and there to haue the ouersight the guiding and gouernment of townes and villages and that in their name and authoritie they may set order amongst the people but hee himselfe ouerseeth al countries of the worlde and euery particular person therin and for to order things aright therin he looketh not only vnto that which is done outwardly as do the gouernorus of the earth but hee perceth euen vnto the heart thoughts coÌ„sidereth seeth al the cogitatioÌ„s thoughts purposes affectioÌ„s desires how deepe soeuer they be SolomoÌ„ doth expresse this same vnto vs in fewe words when he saith The eyes of the Lord c. The holy scripture attributeth sight face vnto god Now we cannot comprehende the sight the face of God without eyes and therefore the scripture applying it selfe vnto our capacitie Gene. 1. 10. 32. 30. Exo. 3. 4. 7. 33. 11. Psa 14. 2. Gene. 6. 8. 18. 3. Psal 11. 4. 7 66. 7. Iob. 10. 4. Psal 139. 7 doth attribute eyes vnto God And yet he is a spirit hath no eyes Doest thou see as man seeth But the scripture yeelding to our dulnes speaketh of God by similitudes doth attribute vnto him that which is corporal that wee may the more easily comprehende that which he declareth vnto vs. Therfore when we see that the eyes of the Lord are in al places let vs take heed to imagine any thing carnal in him but let vs vnderstand that the prouidence of God is of suche length and breadth that hee looketh not onely to one parte of the world but hath care of al and nothing is hid from him There is no deepe so profounde but hee pearceth it for hee hath made al and ruleth all and nothing standeth nor abideth but by his will and ordinance And therefore Dauid by great admiration sayeth Whither shall I flye from thy Spirite But that which hee most regardeth in this worlde is man for whom he hath created al things albeit he doth prouide for the beasts yet his chiefe care is for men Also the Scripture maketh often Math. 6. 25. 1. Cor. 9. 9. 10 mention of the sight of God ouer men Likewise Solomon doth signifie here vnto vs after a sort that the eyes of the Lord are chiefly ouer meÌ„ For albeit he saith that the eies of the Lord are in al places that he knew wel that the world was not void of beasts yet hee saieth not that the eyes of the Lorde are ouer the beasts but beholding Psal 11. 4. 7. the euil and the good Albeit that of our vicious corrupted nature we are al euil yet because that God of his grace hath elected some before the foundation of the worlde was layde that we should 33. 13. 14. Gene. 6. 5. 8. 21. Psal 14. 3. Rom. 3. 9. Ephe. 2. 3. 1. 4. be holy through loue therefore Solomon letteth not to parte men into twayne that is to say into euil and good And it might seeme that he nameth the euil first because that al men by their nature are such those which are left in that nature are a far greater number theÌ„ are those which are reformed by the grace of god that we are first euil before we be good thus hee setteth our owne nature first before our eyes that what goodnes soeuer we haue we should not yet boast as though we had chaÌ„ged our own selues not that it came by the onely grace and meere mercy of our Lord God I say expressely it might seeme not that it is so for wee must compel no man to beleue that Solomon hath had this respect in naming the euil before the good although that that which is sayd conteineth true and profitable doctrine to leade vs vnto humility lowlines as it is necessary for vs. But to come againe to that which Solomon mindeth to teach vs let vs note that he first saith that God beholdeth the euil by the which we must vnderstand them which delight to hurt and to doe euil vnto their neighboures and doe hate goodnesse These are they which are largely spoken of here before and also in Ieremie Such are the wicked who are here spoken of Pro. 1. 7. 10. 24. 2. 11. Iere. 4. 22. Solomon doth shew it wheÌ„ he deuideth them from the good whose goodnes is neuer so perfect but that stil some seed of euil remaineth that we should need continually to aske forgeuenes of our sinnes but goodnes is imputed vnto them because they delight to do wel and that the euil which is in them displeaseth them Contrarily the euil haue no delight but too doe euil And therefore when it is sayde that God beholdeth the euill let vs knowe that it is not for delighte that hee hath in them nor in theyr wickednesse For Dauid saith Thou art not a God which louest wickednes neither shal any euil dwel with thee The Lorde alloweth the righteous Psal 5. 5. 11. 4. 34. 15. but the vngodly and him that delighteth in wickednes doth his soule abhorre The face of the Lorde is against them that doe euil to roote out the remembrance of them from the earth But contrarily he beholdeth the good delighting in them preseruing them from destruction The eyes of the Lord are ouer them which feare him c. The eyes of the Lord are ouer the righteous and his eares are open vnto their prayers Againe When the righteous crie the Lorde heareth them But the Lordes delight is in them that feare him and put their trust in his mercy Moreouer let vs Psa 33. 18. 34. 16. 17 18. 147. 11. note that the Lord doth not see as man seeth onely outwardly but he seeth knoweth eueÌ„ the very bottome of him Let not the wicked theÌ„ loke to auoid punishmeÌ„t seeing they haue to do with him who is righteous and almightie And let the good what euill soeuer they suffer not feare to perishe seeing that the almightie who is merciful careth for them Finally let vs note that it is vnpossible to make any image

see it in Iezabel In this example wee see that brawlinges light not on them onelie whome they are meant too but on them also which make them 1. Rom. 18. 19. 21. 2. Rom. 9. 1. Pet. 3. 4. 3. Cor. 14. 34 1. Tim. 2. 11. Ephe. 5. 22. Wherefore wee may vnderstande that it is not without cause that women are warned to be peaceable of spirite and Saint Paule wil haue them to holde their peace Therefore to bee in silence and subiection let them folowe the admonition of Saint Paule Women be yee subiect to your husbandes as to the Lorde Wee may see by this that hath bene heere handeled that it is verie requisite for a father of an housholde to bee watchful both ouer his wife and children to the ende to keepe them in wisedome and modestie For if his children bee fooles and his wife a brawler hee is double miserable 14 House and riches are the inheritance of ones elders but a discreete woman is the gift of the Lord. Although God is the Creator disposer and gouernour of al thinges yea of countries and regions and that hee giueth kingdomes Dan. 2. 21. 4. 14. Gen. 13. 15 15. 7. to whome it pleaseth him and although God had giuen to Abraham the lande of Canaan and that the children of Israel were the heires of Abraham neuertheles after the death of Abraham Isaac and Iacob God suffered not to bee saide that hee gaue or woulde giue to the children of Israel the saide lande for inheritance I say this because it might seeme at the first shew that Solomon transferred to creatures that which is proper to the Creator when he saith The house c. But the resoluing thereof is easie for one may say that Solomon speaketh according to the phrase of speeche of children which succeede their parents in the goods which they haue possessed and left them Or that hee speaketh according to the lawe of nature which is that children shal succeede in the wealth of their fathers But this lawe is not so natural but that it proceedeth from God who is authour of that nature which is good and reasonable Likewise the order of succession is of his ordinaunce Gen. 12. 7. 15. 15. 15. 4. 21 10. 11. 12. Leu. 25. 44 Num. 27. 6 as wee finde written in many places Although therefore God giue al thinges both to the fathers and to the children notwithstanding in that hee hath ordained that the children shoulde inherite the goods that their fathers haue possessed for this cause the houses and riches which they leaue to their children are called The heritage of the fathers And heerein one transferreth not to the creature that which is proper to the Creator seeing hee himselfe calleth it so And so it happeneth often that fathers trauel and take payne to assemble and get goods together And for this onely because they haue children whome they couet to prouide for And therefore one may say that Solomon speaking so hath somewhat admonished children not to waxe proude for the goods which they possesse and wherewith they are enriched not hauing trauelled for them but that they knowe that they haue them by the care and diligence of their fathers vnto whome God and none but God gaue them And that afterwardes by their meanes hee hath put them into their handes to dispose and spende with sobrietie and aide therewith them that taste necessitie But although God wil or permit that children acknowledge their riches to bee the heritage of their fathers yet hee wil not that the principal temporal good of this worlde be reknowledged of any other but of him alone Solomon sheweth it when he saith But a discreete woman c. That a woman is the principall temporall riches that a man can haue GOD giueth to vnderstande when hee saide that it was not good for man to bee alone when hee called her the aide of man and when hee Gen. 2. 1â— made her of one of his ribbes Saint Paule also sheweth it willing that men shoulde loue their wiues as Iesus loued the Churche And wee ourselues ought to knowe it when by the woman man obteineth issue and is made a Ephe. 5. 25. father which is no smal blessing as may bee seene by the desire that the holie fathers had to haue progenie and the promises that God made them therof which could not haue bene accomplished without a woman By these reasons wee may also vnderstande that a woman and principally the discreete is not the inheritance of the father but the excellent gift of God For first it is not in fathers to Deut. 28. 4. 11. Psal 28. 3. giue wisedome to their daughters although their office be to instruct and teach them in the feare of the Lorde which is the principal wisedome and vnderstanding prudence proceedeth of the only grace and liberalitie of the Lord. Secondarily for the most part fathers are not so careful to finde wiues for their sonnes for feare of forgoing any portion of goods which they possesse Or if they doe they searche them out riche wiues not those that are discreete Although therefore when one wil marrie himselfe it behooueth him with care and diligence and with great discretion to regarde with whome hee match him and that hee ought not to proceede at randon nor as one carelesse and without foresight yet when we haue found a good and honest partie it is fit wee acknowledge that shee is come intierlie by the grace and mercie of our God which giueth vs foresight and aduisement to conduct vs rightly and to seeke that which is good and profitable for vs. And in the meane while hee maketh vs meete with that which he thinketh good Abraham knew wel this same as he sheweth it when hee sendeth his seruant to take a wife for his sonne Isaac And sith it is meete we haue suche reknowledging those which haue discreete wiues ought to preferre them before al Gen. 24. 7. goods of the worlde otherwise they despise not onely the creature but the Creator whose gift they esteeme not as they ought On the other side if the wife be discreete she wil reproch her husbande in nothing but in al humilitie and modestie wil acknowledge first that she hath no discreetnes of herselfe but of the gift of God Secondly although it be by her consent that she is maried notwithstanding it is God that hath ioyned her to her husbande to the ende that by her prudencie shee bee his aide and consolation taking the care of the house vpon her 15 Slouthfulnes maketh one fal a sleepe and a soule accustomed to craft shal suffer hunger It may seeme at the first view that this sentence fauoureth them that loue sleeping teaching them howe they shal prouoke sleepe and enioy that which they loue but seeing that slouth is vaine vnprofitable hurtful dishonest wicked as one may perceiue heretofore and that it is not good to be giuen

Solomon threateneth the sluggish therwith when he saith His desire shal kil him And when hee so saith he threatneth him secretly of eternal death For if God deeme not the slouthful man woorthie of this present life it foloweth that he wil not giue him life eternal It is therefore euil spoken when one saith of a sluggard that he is a good man except hee take good for vnprofitable for wee ought to attribute no goodnesse to him that God condemneth 26 He coueteth greedily al the day long but the righteous giueth and spareth not Sith hee putteth the righteous as contrarie to the slouthful he sheweth wel that the slouthful is wicked and that hee deserueth wel to haue pouertie destruction and decaie And when he putteth giueth and spareth not against coueteth greedily hee sheweth the insatiable auarice and great crueltie of the slouthful Hee sheweth that the slouthful hath no care of himselfe and that hee hath no compassion nor pitie of the poore And this is for no smal while but he perseuereth in his auarice crueltie For as Solomon saieth He coueteth greedily al the day long And contrarie The righteous neuer ceaseth to doe good as Solomon declareth when hee saieth And he spareth not Wherein we see that we cannot claime the title of being righteous if we perseuer not to vse charitie and doe the workes of mercie But although it be saide that the sluggarde hath a care of himselfe neuerthelesse the care that hee hath is not properly care but onely a greedinesse more then bestial For if hee had a due care of himselfe hee woulde studie to woorke the health of his soule with feare and trembling And in this maner he woulde saue both bodie and soule whereas nowe they go to wrack and ruine For iudgement shal be done without mercie to him that hath vsed no mercie Contrariwise the righteous man prouideth Deu. 12. 2. 3. Mat. 13. 41. 25. 31. Ioh. 5. 28. 29. for his soule and bodie by giuing and perseuering to doe wel Seeing that Blessed are the merciful for they shal obtaine mercie yea perpetual mercie both in bodie and soule 27 The sacrifice of the wicked is abhomination by howe much more they bring it with an euil wil. The wicked worke in diuers maners both towards God man for some proceede with good intention and think to doe God good seruice ought to bee praised of their neighbours for their deedes As Saint Paule did before hee was called to the knowledge of the Gospel As also many in the Papacie which thinke to doe God good seruice in murthering his seruauntes and children as Iesus Christ hath foretolde his Apostles But what good meaning soeuer Iohn 16. 2. they haue their workes are wicked and abhominable principally before God As Solomon hath saide He saith also anewe The sacrifice of the wicked is abhomination These here are hypocrites Prou. 15. 8. hauing some outward shewe of holines religion within there is nothing but malice which maketh them vse crueltie and inhumanitie Although they themselues thinke not so or at leastwise seeke to persuade themselues that there is no harme neither in their thoughts and deliberations nor in their enterprises proceedinges See here what they be that proceede with good intention and in what reputation their woorkes are with God WherevpoÌ„ ensueth that they may wel trauel afore they obtain that which they thinke they deserue for seeing their workes are abhominable before God it is meete that they goe to perdition and decaie There are an other sort of wicked men which are more shamelesse For although they knowe wel that they neither are nor wil be of any value and that they doe wrongfully against their consciences beeing wholly infected with wicked thoughtes mindes and willes yet neuerthelesse they wil haue reputation of religion and holinesse by some workes which haue faire apparance outwardly But as they wel deserue both they their workes are more abhominable then the others which proceed with good intention and their hypocrisie is more wicked As Solomon signifieth saying By howe muche more they bring it with an euil wil. In the number of these heere one must put al them that leade a life quite contrarie to the lawe of God and in the meane while seeke to blinde the eyes of others by ceremonies which shoulde be good if they had vpright heartes and that in the rest their conuersation were vnworthie of blame 28 The false witnesse shal perishe but a man that heareth shal stil speake Although the false witnesses knowe that they lye and that their consciences reprooue reprehend them and they can soone condemne those that should beare false witnesse against them and iudge them worthie of death not onely temporal but also eternal yet neuerthelesse they seeke to lye assuredly without remorce of conscience insomuche as they thinke that God neither heareth nor seeth them and they weene that their falshood and lying shal not come to the knowledge of any Iudge which shal haue power to punishe them For this cause the Scripture threateneth them often as we haue seene heeretofore as wel in the lawe and Prophetes as in this present booke And againe wee see this present threatening which is conformable to them that are gone astraie Suche menaces are made and redoubled for diuers reasons First to terrifie and afraie al lyers and false witnessers and those which take the name of God in vaine being such as sweare superfluous othes and are blasphemers cursers and renouncers of God and that being so often menaced they are made more faultie Secondly that wee bee wel admonished to take heede of ourselues to the ende wee become careful to folowe trueth and to flye from lying Thirdly to the ende that Iustices and Magistrates bee diligent to inquire out the trueth and not to let slip the false witnessers vnpunished as it is expresly commanded them in the lawe and hath bene alledged heretofore But because contrarie to the false witnesse he putteth a man that heareth and against perishe placeth speaking stil wee haue to note first of al that the lyar and false witnesser hath neither lawe nor Faith and consequently no religion for to yeeld obedience to the lawe one ought to heare and to submit himselfe to Fayth he ought also to speake And in these two pointes consisteth the Christian Deu. 4. 1. 6. 4. Esai 53. 1. Rom. 10. 14. Mat. 1. 15. religioÌ„ besides the which there is no religion We may know it by the beginning of the preaching of our Lord Iesus Christ Then seeing trueth consisteth in the word of God which is declared by the lawe and Gospel it must needes be that he which wil not heare the woorde must be voide of trueth and replenished with lying and falshood and that hee be without religion seeing also hee is without God and forceth not if God which cannot consist without his trueth be depriued of his diuinitie and be no more God For

prouidence This same is gathered partly in this present sentence wherein Solomon more dispaireth of the hastie man then of the foole partly in the nineteeneth Chapter and 2. verse and partly in the one and twentieth Chapter fifth verse And because the hastie man is such he shal be cursed of God shal feele his vengeance as hath bene handled If we shal say hastie in his words the sense shal be fit enough for the tongue is a dangerous and an vnruly euil To the ende then that wee fal not into the number of Pro. 18. 20. Iam. 3. 3. 1. 13. suche hastiemen let vs obey the admonition of Saint Iames Let euerie man be readie and hastie to heare and slowe to speake Thus dooing we shal not be hastie in hearing and slowe of speaking So doing we shal not be giuen vnto idle talke vaine babbling to blaspheming to vniust rebukes to cursing to lying false witnesse bearing to backbiting to flatterie and false tales nor to dishonest talke Ephe. 4. 29. 5. 3. 19. Collo 4. 6. but we shal weigh our wordes folowing the holie admonitions of Saint Paule 21 Hee that delicately bringeth vp his seruaunt from his youth at length he wil be euen as his sonne There is a common prouerbe that saieth Saue the theefe from the galowes and he shal kil thee or Fat the villain and he shal prick thee And this is according to experience For if a man doe graciously intreate a villaine hee is readie to be vnthankful and in place to acknowledge the humanitie and the gentlenesse that is vsed and shewed towards him he wil vse sharpnesse do extreeme wrong without cause rising vp against him to whome he standeth bound and wil labour to subdue him and persuade men to beleeue that he to whome he is detter doeth owe vnto him and in steede that he should be his seruant hee would reigne ouer him yea destroy him Nowe according to this experience Solomon saith He that delicately bringeth vp his seruant c. He nameth a seruant by whome hee meaneth al persons that are bounde to giue honour seruice subiection and obedience to other And thus hee comprehendeth al those that are vnder the power of Kings and Magistrates of fathers and mothers of Lordes and Maisters And albeit that such inferiors are not of a seruile or slauish condition as were the slaues bought for monie or taken in warre notwithstanding they are bounde to acknowledge those with al humblenesse vnder whose tuition they are to be their superiours and to vnderstande that they ought in no wise to rise vp against theÌ„ but the more geÌ„tly they are handled so much the more to humble themselues as Saint Paul doeth closely teach them But forasmuch as wee see most commonly to happen that the seruantes and other of vile and lowe 1. Tit. 6. 1. condition before the worlde doe waxe proude when they are gently intreated and suffered to haue their pleasure Solomon by this sentence warneth al those that are in authoritie that they shoulde not slacke the bridle vnto those that are vnder their subiection and yoke for to let them liue after the desires of their fleshe nor to take their pleasures after the lust thereof but shoulde vse grauitie and moderate seueritie and should accustome them to bestowe the time about good workes after as they are called and to teach them to liue soberly and temperately yea rather austerely then to suffer them to runne where they list Otherwise the superiours are in danger to feele their pride and arrogancie as Solomon doeth signifie when he saith that at the length the seruant will be as the sonne yea euen as the sonne that feeleth and knoweth his hearte and because he knoweth himselfe to bee his fathers heire and that hee thinketh the goods doe appertaine and belong vnto him therfore hee wil doe after his pleasure as a Lorde and Maister and wil murmure against his father vnlesse hee suffer him to haue the ruling of the goods of the house at his pleasure and chiefly when the fathers are waxen old the children which haue bin most delicately brought vp do curse them calling them olde doaters and giuing them other iniurious words except they be permitted to doe with the goods as they wil. Now forasmuch as it is so that by our corrupted nature we are al of a seruile condition for we serue our wicked lustes vnbriled affections the law of sin the which holdeth vs captiues therfore we haue need that our God who is our Lord that hath dearely bought vs with the blood of his only sonne shoul hold vs vnder his yoke and discipline and not to nourishe vs vp with the ease of our fleshe making vs to enioye his riches in delicatenesse and pleasure in abundance and excesse but shoulde tame and chasten vs that we rebel not against him nor disobey him as it is our manner and custome to fal away when we enioye our pleasures euen as wee may see it in the holie histories and as experience teacheth through al the world It is then very needful for vs to craue of our God with Ieremie let him correct vs not in his wrath but in iudgement lest Ier. 10. 23. 24. 31. 18. hee bring vs to nothing Conuert mee O Lorde and I shal bee conuerted c. Thus dooing wee shal truely be the sonnes of the great Lorde of heauen and earth and fellowe heires of al thinges with Iesus Christ our Lorde by whome our good heauenly Father of grace mercie hath adopted vs for his children before the foundation of the worlde 22 An angrie man stirreth vp strife and a furious man aboundeth in transgression As it is saide Behold how good and ioyful a thing it is for brethren to dwel together in vnitie euen so there is no man if he haue Psa 131. 1. any sounde iudgement but desireth to liue in peace and concorde with his neighbours as also Saint Paule doeth admonish vs thereof But albeit that this is the iudgement yet many can not or wil Rom. 12. 18 Mat. 5. Ephe. 4 5. Phil. 2. Collo 3. not folowe the fit right meanes to obtaine this peace the which Saint Paule doeth teache vs in diuers places folowing the doctrine of Iesus Christ But in steede of beeing so humble modest patient soft and gentle wee wil striue with our neighbours in rising vp against them in wrath and anger and yet we wil persuade men that we dare not once murmure whinch against theÌ„ therfore they wil be out of troubles and farre from vexations Notwithstanding experience sheweth the cleane contrarie for such people doe often meete with shrewde heades that knowe howe to answere and resist them and giue them a sharpe repulse wherupon riseth strife According to this experience Solomon hath said An angrie man stirreth vp strife or debate and nowe he saieth againe An angrie Pro. 15. 18 man stirreth vp strife

c. And forasmuche as wee desire or that wee shoulde desire peace let vs vnderstande that forasmuche as Solomon is so careful to aduertise vs of this experience hee doeth thereby admonishe vs to put away wrath and anger and also to flye the company of angriemen which are sodeinely angred Thus dooing we shal liue peaceably with our neighbours and also haue peace with our God for hee loueth the peacemakers calling them the children of God And also hauing peace and seeking Mat. 5. 9. to continue the same with our neighbours wee wil abstaine from many iniuries outrages cruelties and oppressions whereunto they are readily giueÌ„ which rise vp in anger wrath against their neighbours as Solomon doeth pronounce saying A furious man aboundeth in transgression Whereupon foloweth that as hee maketh warre against his neighbours and oppresseth them euen so wil God pay them again and knoweth how to be reuenged on them in his wrath and anger the which he shal feele eternally for euer Therfore if we wil haue God merciful vnto vs let vs be soft and gentle vnto our neighbours folowing the admonition Cease from anger and leaue of wrath fret not they selfe Psa 37. 8. 1. also to doe euil 23 The pride of a man shall bring him low but the humble in spirite shall enioy glory A man riseth in pride diuers wayes First of al when hee is not contented with the state wherein God hath placed him being high Gene. 3. 11. or lowe but laboureth to rise vp higher as our father Adam as they which builded Babel as Absolom did in his fathers life time SecoÌ„dly 2. Sam. 15. when a man reioiceth and braggeth of his power as did Pharao King of Egypt and other infidel kings which vexed and oppressed the people of God Thirdly when we are pleased and reioice in our riches and contemne and despise the poore as did Nabal the husband 1. Sam. 25. Luke 16. of Abigail and the riche glutton Fourthly when we esteeme ourselues for the authoritie and credite wee haue with them which are of power and estimation as did Aman. Fifthly when wee perswade Hester 3. ourselues to bee wise and prudent by our trauaile and pollicie and other of such kinde Al those that be proude in any of these sortes continue not long in high estate but their pride doeth bring them downe as haue al the former aledged persons experimented and all those that shal be like vnto them shal fal also yea very sodenly as amongst other the poore Papistes which boast of their merites by the which they promise themselues to flie vnto heauen but forasmuch as in this sorte they renounce God for their sauiour and become sauiours to themselues they shal bee throwne downe to hel Wherefore let vs take heed we folow neither them nor those that haue bene named before least we goe to destruction with them and with the Deuil who is the Prince of the proud but let vs learne to acknowledge our God and father humble ourselues vnder him confessing with our heartes that wee haue nothing but of his onely goodnesse and liberalitie and be contented with the state wherin it hath pleased him to set vs and our good God of his grace and mercie wil when the time is come glorifie and magnifie vs. Solomon hath pronounced these thinges and not contented herewith he pronounceth yet againe the like saying The pride of a man c. And this is because it is verie harde Pro. 16. 18. 19. 18. 12 to beate into the minde of the proud that he ought to humble and cast himselfe down and also that the poore faithful which are contemned in the worlde haue great neede of comforte for to possesse Luke 14. 11 18. 14. the which let vs beleeue this present sentence the which agreeth with that which Iesus Christ our Lord saith 24 He that is partner with a theefe hateth his owne soule hee heareth cursing and declareth it not Albeit that wee come all from one father and one mother and that wee bee al of one fleshe and blood and that for this cause wee shoulde haue such fellowship in goods as wee should not suffer our neighbours to want neuer thelesse wee ceasse not to be partakers of the riches of this worlde and too appropriate and holde to ourselues that which commeth to vs so that we iudge them to be theeues that take any thing of that which we possesse against our willes and doe esteeme them as abhominable yea naturally because they bring vs hurte But that which ought to make them more detestable vnto vs is that they are disobedient vnto God who forbiddeth to steale For the honour of God ought to bee more precious vnto vs then al the gaines of the world Nowe albeit that we count the theeues for abhominable yet as there are theeues that perswade themselues or labour to put into their fantasie that it is not yl done to take goods where a man can find them euen so there are some which iudge that it is wickedly done to robbe and also if they can wil cause them to be taken and yet wil bee glad to haue part with the theeues as it is reproched vnto them that are such When the theeues and their partakers doe thus behaue themselues they wel Psal 50. 18 Esai 1. 23. Rom. 2. 21. thinke to make their profite and to mainteine themselues richly in this life and they thinke also that they haue verie great care for their soules because they labour to haue abundance of wealth to sustaine them Because the more they loue themselues the more they labour to gather riches and they thinke that in this sort they do wel make their profite but to make a temporal gaine that is not certaine for they may be robbed themselues as they haue robbed other neither can they long possesse them for they themselues are not of long continuance and yet during their life that which they haue stolne doth vanishe away either by excessiue expenses or after some other sorte that they looke not for they destroy their soules for euer and get shame so long as they liue the which they can not shake off nor purge them thereof Solomon signifieth this same saying Hee that is partener with a theefe c. The destruction of their soules is noted by the hating of the soule For no man preserueth that willingly which hee hateth but striueth to loose and to destroy it albeit neuerthelesse that the theeuse persuade themselues that their intent is not suche when they steale and gather the bootiâ— together and vse the same at their pleasure but indeed and truely they destroy their soules for theeues and robbers shal not inherite the kingdome of God The shame is marked when it is 1. Cor. 6. 10 saide He heareth cursing When the theeues and their partakers or accessaries are takeÌ„ they are compelled to heare cried out vpon the theeues out vpon the

principall organs and instruments to set forth knovvledge 296. b What we haue to learne by the comparison of knovvledge vnto seede 297. a Circumstances depending vpon true knovvledge 362. b That wee haue neede of increase of knovvledge 302. b. 303. a Of the certaine and infallible knovvledge of God from which nothing is hidde 487. b. What is the cause that knovvledge is not vsed so much as it ought 291. b. What knovvledge that is whereunto the eies of God haue regard 454 a. b Of the knovvledge of saintes and why it is so called 600. b That knovvledge is a faire possession and why few doe attaine to it 373. a Of the knovvledge of liberal arts which are the gifts of God 373. a A lesson for such as haue knovvledge in Philosophie not to be highminded 45. b The way to attaine vnto true knovvledge wherein it standeth 4. b Of the tree of knovvledge of good and euill differing from the tree of life 44. a. b. Of the true knovvledge of God and what excellent benefites followe the same 21. a. That without knovvledge children become stiffenecked c. 3. a What is needful for vs to doe if we be void of knovvledge 3. a The knovvledge and vnderstanding of Christians and what it is 2 a. b. L. Labour A commendation of labour and of those that doe vse it 85. a Man must woorke and labour according to the time and season of the yeere 132. a Labour is a burthen which the Lorde hath laide vpon vs. 131. a Necessarie points of doctrine concerning labour 182. b. 183. a The necessitie of labour and that it is the decree of God the father 131. b We must not labour for feare of being poore nor with a desire to bee riche and why 130. b Labour putteth not away pouertie except God blesse our labour 131. a The good and euill that is gotten and auoyded by spending the time in labour 132. b Of the man which cannot labour and howe he is to be intreated and vsed 182. a The labour of the righteous wherein it is employed 144. a Of labour and that necessitie is laide vppon man to worke 182. a The ende why wee labour what it is 185. b. What wee must doe if wee wil not loose our labour 184. b It is not necessarie that all men occupye themselues in bodily labour 182. b An exhortation vnto labour and a promise thereunto annexed 208. b Exhortations to labour 232. a That he which neglecteth labour is destitute of vnderstanding and the issues of the same 209. a. b Rules to followe if in dooing any thing wee wil not loose our labour 448. a. b The commendation of rurall labour or husbandrse 498. b Reasons inducing and drawing men to labour in their seueral callings 409. a The large signification of this woorde labour and what is meant by Winter 407. b That strength labour is taken for the goods that a man getteth by his worke to sustaine life 74. a By what reasons we are moued prouoked to apply and set ourselues to labour 339. b. 340. a Chiefe and special causes inducing vs to labour and trauel 346. b Labour commended vnto vs by sundrie reasons 336. a. b What wee must doe if wee will haue God to blesse our labour 274. a. b Labour commended and commanded vnder notable comparisons 621. a b Solomons wordes impugned saying in all labour there is abundance 274. a The labour of a man is for his mouth c. 16. b. Labours Diuerse vocations diuerse labours 182. b. The labours of the wicked and how they are recompensed 16. b. 17. a Lampe The sundrie vses of a cleere shyning lampe 425. a The worde of God compared to a lampe and why 425. a The meaning of these woordes The lampe of the Lorde is the soule of man c. 425. a. Why the lawe is not vnto vs a cleere lampe to reioice and quicken vs. 425. b The meaning of this woorde lampe in scripture 421. a What is threntened vnto vnrulle children vnder this worde lampe taken for issue and posteritie 421. a That this word lampe signifieth ioy and prosperitie 420 b. Lavve The lavve is the rule of perfect righteousnesse 168. a We ought not to separate the lavve from the promises 425. b That wee are accursed and condemned by the lavv and why 425 a What Solomon â—raneth by this woorde lavv in saying He that kepeth the lavv c. 561. b. 562. a What children must doe if they will keepe the lavv wel 562. a Who they are that forsake the Lavve after the sentence of Solomon 559. b. 560. a. What it is to forsake the lavve and who keepe it 560 a What is required of vs towards the keeping of the lavve 591. b Why the lavv which condemneth adulterers is compared vnto fire 95. a That the lavve foloweth the nature of the law giuer and how 95. a Why the length of our life is attributed vnto the lavve and the commaundementes 30. b The office of the Lavve and the Gospel 12. a What wee are bounde to doe vnto our parents by the Lavve of nature 613. b. 614. a Of the greatest point in the lavve and what the same is 327. a Of the Lavv of God many notable and singular doctrines 31. a b The Lavve of GOD is the way of good men 30. a The manner how we shoulde not forget the lavve of God 30. a The lavv deuided into mercy and truth 31. a Of the lavve of grace and the lavve of seueritie 98. a. b. Learning The meaning of these woordes And the care of the wise seeketh learning 373. b. Liberal What benefites God bestoweth vpon vs for being bountiful and liberal 191. a Who are liberal and what promises are made vnto such 191. a Persuasions to moue vs to bee liberal 192. b. That Christ admonished his disciples to bee liberal and how 194. a. Liberalitie The praise of liberalitie and the profit which it bringeth to such as vse it 128. b Against such liberalitie as consisteth only in promises 509. a Persuasions to induce vs to liberalitie 193. a. What ought to be our behauiour if wee bee disposed to vse liberalitie 509. b. Libertie When and in what cases we shew ourselues to haue true libertie and freedome 592. a That we are not at libertie of ourselues neither can be 592. a Of libertie and the commodities of the same and that there is nothing better 363. b. 364. a Of corporal and spiritual libertie and how wee are depriued of the same 363. b. 364 a. Lier That a lier shal not escape vnpunished 383. a. b. 386 b. 387. a What it is to make God a lier what manner of persons doe so 298. a. b. Liers That euerie man is a lier and who are the greatest liers 145 That the world is ful of liers from the prince to the people 348. a. b That liers bee daungerous and why 348. b. What wee must doe if wee wil not bee called liers 348.

with the malicious and why 492. b That a malicious man is nothing but a carrion and of his foule and shameful end 618. a Notable doctrine vpon these wordes Malicious men vnderstande not iudgement 560 a. b Howe God punisheth the malicious 560. b Certaine disguisings which the wicked and malicious vse to bring their mischiefes to passe 342. b. 343. a Against malicious and frowarde persons 341. b. What rewarde the malicious deserue 267. b. 268. a Marriage Why marriage is most meete for the flower of youth and that olde folkes may marrie 78. a The state betweene man and wife in marriage what it ought to be 629. a Admonitions to young men which take maides in marriage 629. b The preposterous respects that are commonly had in marriage 433. a What a man should do before he couple himselfe to a wife in marriage 439. a Why God ofteÌ„times ouerturneth the lawes of marriage 433. a We must be careful what wife we choose in marriage 540. b. 541. a To what ende God ioyned man and woman together in marriage 433. a What pointes wee must obserue in the attempt of marriage 540. b Of marriage and married folke 77. b. 78. a The ende of mariage and why it was instituted 78. a Against suche as doe breake marriage lawfully made and howe 27. a Considerations to bee vsed in vndertaking marriage 391. b Against suche as violate their promise made in marriage 25. a. b That it is not lawful for man and woman to dwel together except they be knit in marriage 25. b For what reasons wee ought to haue the estate of marriage in reuerence 377. a Marriage ordeined for necessitie and mutual ioye and comforte of the parties married 79. a Of two kindes of people that make a mocke of marriage 79. a. b Member No member of man but God hath made the same 415. b Members What we must learne if there be any likelihood of goodnesse in our members 415. a Notable doctrine touching the eare and the eye two members of man 414. b. 415. a. b. Merchandise That no merchandise c. can assure vs to liue long 42. a Difference betweene merchandise and wisedome and the casualties of the one 41. b Wisedome compared to merchandise and whome she is like 41. b Of merchandise and who are counted most blessed by them 41. b Howe merchandise must be occupied vsed and put to sale 41. b Merchant God compared to a merchant and in what respectes 323. a Merchantes Howe and in what cases merchantes doe abuse the sea and riuere c. 630. b. 631. a Vnto whome the merchantes of this worlde shal bee Iudges at the last day 42. a A lesson for suche merchantes as count themselues Christians 42. a Of merchantes and their occupying 41. b Against the suttletie of merchantes and occupiers in buying and selling 413. b That the greatest merchants are in most feare to die and why 42. a b A comparison betweene merchantes and wise men and howe they differ 43. b Mercie A heauie threatening against suche as haue no mercie nor pitie vpon the poore 435. b 436. a That he which hath no mercie shall finde no mercie c. 435. b. 436. a The great and wonderful mercie of God set foorth 112. b Persuastons to mooue vs vnto mercie 192. b Mercie and pitie commended vnto vs vnder these woordes A good eye c. 451. b. 452. a That mercie is the fruite of faith 327. b Of mercie the commendation of the same 284. a For what cause the poore faithfull ones are tempted to forget mercie 51 a. b What desires we must put from vs if we wil folowe mercie 51. b Of mercie and that it is one of the partes whereinto the lawe is deuided 31. a Of mercie and that wee must be mercifull in giuing c 37. b. 38. a Vnto whome mercie and trueth shal be granted 273. b Vpon whome wee ought to haue compassion and mercie 272. a Mercifull Of mercie or compassion and who is merciful 183. b Hee is not merciful that is good to himselfe 184. What blessing is promised vnto the merciful 272. b Howe and after what sort we shal be mercifull to our owne soules 183. b. Vnto what kinde of persons Kings ought not to be merciful 333. a b What we must doe if we wil haue God merciful vnto vs. 327. a. b Merites That we can challenge nothing of God by our merites and why 440. b The Papistes confuted in their doctrine of merites 168. a Against suche as make a reckoning of their merites 394. b Against the damnable doctrine of merites 247. a. b Messenger He that maketh a foole his messenger compared to one that cutteth of the feete why 520. b When and in what respect a man is called a messenger 243. a That a wicked messenger is a murtherer and bringeth death 242. b The commendation of a faithfull messenger set foorth by comparison 508. b. 509. a Wherein a messenger is not trustie but wicked 242. b The meaning of Solomon by these words A cruel messenger 353. b. 354. a Of the double fal of a wicked messenger 242. b Messengers That wee are all messengers of the most high God c. 509. a Why the Ministers of Gods worde are called messengers 243. a Who are Gods principal Messengers in this world 242. b Mightie The meaning of these wordes A wise man scaleth the Citie of the mightie and who is such a one 441. a Vnto whom this word mightie appertaineth and who may be so called 524. a What Solomon meaneth by making partition among the mightie 375. a. b What is meant by the mightie and who are to be so called 344. b How mightie men do esteeme of themselues 344. a Mightie men condemned in what respects 344. a. b Great mightie in sundrie respects 616. a. b The meaning of these woordes The mightie man doth al things by himself c. 523. a. b In what respectes a mightie man is accounted a wel dooer 410. b Minister The duetie of Gods Minister in preaching and what it is 104. b That the ignorant and foolish deserue to be deceiued by lies c. and the office of the Minister therein required 104. b Ministers Notable admonitions for the Ministers of Gods word 11. a That we must be careful to take heede of the Ministers of Satan and why 148. b The Ministers of the Church by their preaching doe feede the beleeuers vnto eternal life 148. b The duetie and office of Ministers summarily set foorth 84. a They that rebell and contemne the Ministers of the Church seeke their owne destruction and why 117. b A lesson for the Ministers to learn out of these wordes Wisedome hath sent her daughters c. 119. b A defence of true Ministers the assurance of their vocation and who are true Ministers 132. b The Ministers of the woorde haue nothing wherein to glorie though they be the pillers of the Church 117. b Lessons for the

vvomen of this age should learne to be wise 253. a. b What strength Solomon requireth of vvomen 202. b That wise vvomen are verie scant and harde to finde 253. a What kinde of vvomen they be that haue laid a good foundation 254. a Earinges of great antiquitie with maidens and vvomen and yet at this day vsed 508. a. b VVord What preferment the vvord of God ought to haue and why 402. b The meate of our soules is the word of God c. 536 b True wisdome is taught by the vvord of God 134. b That the administration of the vvord is verie necessarie and why 457. a That wee must folowe rightly the vvorde if we wil liue c. 437. b The cause why the vvord of God is despised and of none account 437. b Nothing can assure vs that we doe well but onely Gods vvord 437. a The peculiar workes of Gods holie and blessed vvord 224. a. b To what ende the vvord of God is compared to golde siluer c 417. a That the vvord of God speaketh to the world after diuers sortes and howe 239. b The vvord of God the principall rod to deliuer children from hell 470. a. b They that haue a reuerence to the vvorde mainteine the ordinance and establishe the gouernment of wisedome 111. a Of the spirituall swoorde of Gods vvord and against whome it must bee vsed 487. a The vvorde of God maketh man quicke and liuely c. 425. a To what ende the vvord is preached vnto vs. 473. a That nothing is more precious than the vvorde of God 417. a The vvorde of trueth is the seede of life 144. b. The despising of Gods vvorde is the cause that the worlde is so euil gouerned c. 106. b The vvorde of God ought to bee continually in the mouth of man and why 162. b. 163. a The vvorde and Sacramentes compared to victual and wine 118. b The vvorde of God interlaced with sundrie deuises of men 606. a The reward of suche as put any thing to the vvord of God 606. b That wee must not mingle any thing with Gods vvord 605. a Why God biddeth vs to put nothing vnto his vvorde nor take any thing from it 605. a. b The excellencie preciousnesse and purenesse of the vvord of God 604. a b That the vvorde of God is the knowledge of Saintes and for what causes 600. b The commendation of a good vvord spoken in due time 311. b Ioy attributed to the vvorde of God and taken away from the vvord of men 312. a That there is no euill but that which is committed against the vvorde of God 71. a. b That the vvord of God ought to be the rule of our life c. 70 b. 71. a Fewe heare the vvord of life and lesse receiue it 59. b That the vvorde of God is not directed but vnto his children 59 b Why the vvorde of God serueth the wâ—cked vnto their condemnation 59. b The vvord of God is the right entrie to come to true wisedome 397. a That there is none other meanes to bee wise but by the hearing of Gods vvoorde 41. a That the vvorde of God is the onely keye of the kingdome of heauen 18. a In what manner wee ought to receiue the vvorde of God our Father 19. a. b That the vvorde of God is perfect wisedome 10. b. 11. a Without hearing the vvorde of God no man can be wise 4. a That they which obeye Gods vvorde haue a blessed life and howe 92. b. 93. a Of obedience to the vvorde 93. a. b They that are attentiue to the vvord of God to execute that wherewith they are charged are the maidens and damsels of wisedome 119 a The way to forsake fooles is to bee instructed in the pure vvoorde of God c. 121. a Wisedome and knowledge proceedeth from the vvord of God 98. a The wicked by contemning the vvord worke the destruction of their owne soules 97. b Who they be that finde the vvorde of God troublesome and harde c. 105. a That the vvoorde of GOD is our onely wisedome and knowledge 106. b In what danger they are that contemne the vvorde of God which is the true wisedome 108. b The wicked which despise the vvord haue filthie and polluted mouthes 163. a The deserte of suche as make no account of Gods holle vvord 102. b VVordes When and in what exercises wee must take heede to vse many vvoordes 147. a What vvoordes they be from whence ioy doth proceede 311. b Solomons meaning in this sentence The vvordes of a mans mouth are like deepe waters 36. a. b The meaning of these vvoordes A wise man seeth the plague and hideth himselfe 447. a. b The singular commendation of vvoordes spoken in their due place 507. b. 508. a The danger of sweete vvordes compared to a honie combe 339 a Of three seuerall titles and properties ascribed and giuen vnto faire vvordes 339. a. b. Of wicked vvordes which point after twoo sorts and how 216. b Who they bee whose vvordes are compared to pearsing swordes 216. b Of the vvordes of false Prophetes and howe dangerous they be 216. b. 217. a That the vvordes of the foolish are like pricking swordes 216. a. b Of the vvordes of men and what ioy they minister to the sorrowful 224. a What kinde of wicked persons abounde in vvordes and that wee must auoide them 147. a That our vvordes must bee as cleane as water c. 365. b. VVorke A comparison of the oxe teaching vs howe wee shoulde bee occupied at our vvorke 257. a That God is alwayes at vvorke and that nothing is done but by him c. 329. b. 330. a. Of the vvorke of the righteous and the wicked with the fruites of them both 143. a. That wee ought to tye ourselues to our owne and not to meddle with others vvorke and office 208 b. VVorkes That we must commit our vvorkes vnto the Lord and of such as haue and haue not 323. b. 324. a Against vvorkes of supererogation of Monks and Nunnes 605. b. 606. a Of vvorkes of supererogation excluding the grace and mercy of God 63. a Against such as woulde winne paradise by their vvorkes 49. a Against such as haue the goods of this worlde and yet doe no good vvorkes a heauie sentence 129. a Outwarde vvorkes are certaine fruites conceiued in the heart 134. b Why we regarde not to followe the vvorkes of the righteous albeeit they bring life 143. b Against deseruing by vvorkes 144. a. b Wee deserue not by our vvorkes that God should fauour vs or hold vs in his grace and why 114. b Life commeth by promise and not by vvorkes 114. b An obiection of vvorkes saide to haue the power of sauing with an answere therevnto 129. a Good and comfortable doctrine concerning good vvorkes 129. a Against righteousnesse of vvorkes that they deserue not life before God 167. b Of vvorkes both good and bad and the spring from whence they issue 171. a Why

merie and put away sorrowe and to accomplish this to let slip the bridle vnto concupiscences and lustes of their flesh the which wil not bee made obedient to the lawe of God and turne to him through true repentance If they were wise they would loue wel the sorrowe which proceedeth of the obedience to the coÌ„mandemeÌ„ts for it bringeth no hurte but great profit therefore S. Paule repenteth him not that he had made the Corinthians sory Likewise our Sauiour promiseth comfort â— Cor. 7. 8. â— Mat. 5. 4. to them which mourne It seemeth to them also that to obteine rest not to be hindred froÌ„ liuing in felicitie prosperitie there wanteth nothing but the friendship of the world the which cannot be obteined by shewing to be the true faithfull seruant and childe of God by obedience to his woorde But therein they are deceiued for S. Iames saith Knowe yee not that the amitie of the worlde is the enimitie of God Likewise our sauiour warneth Iam. 4. 4. Iohn 15. 18. his disciples not to bee dismaide for the hatred of the worlde 3 Let not mercy truth forsake thee binde them on thy neck write them vpon the table of thine hart 4 So shalt thou finde fauour good vnderstanding in the sight of God and man After that Solomon hath generally warned vs not to forget the lawe to the ende that we might know howe to follow his admonition hee deuideth the lawe and commandements of God into twoo partes that is to say into mercie and trueth As also this is then his commandement that wee beleeue in the name of his 1. Iohn 3. 23 Sonne Iesus Christ and loue one another as hee gaue commandement Vnder truth he comprehendeth al the honour and seruice that wee owe vnto God as is conteined in the first table and vnder mercie hee comprehendeth what we owe to our neighbours as is commanded vs in the seconde table Heerein wee see the summary of the lawe wherevnto agreeth that which our Mat. 22. 37. sauiour sayde to a Doctour For albeeit Solomon maketh not expresse mention of the loue of God yet doeth hee not altogether keepe it secrete when hee speaketh of trueth and mercie For as wee cannot bee assured of Goods goodnesse towardes vs vnlesse wee loue him so can wee not also bee truly mercifull vnto our neighbours except wee desire to obey God for that wee loue him For God requireth of vs such obedience to his lawe Deâ—t 6. 5. 1â— 12. as proceedeth of loue Solomon in this summary woulde haue vs so attentiue to the lawe of God that wee shoulde neuer suffer mercy and trueth to forsake vs But binde theâ—â—on our necke Wherein hee vseth three similitudes First of al for to shewe vs that wee must goe forwarde in truth mercy hee likeneth them vnto a yoake felowe with whome a man must be coâ—pled chiefly being in a dangerous way and may not suffer him to come dragging behinde or to goe too farre afore For if wee bee forsaken of this fellowship the spirituall theeues and robbers wil quickly assault vs and of ourselues wee cannot saue vs from their handes but must miserably perish Secondarily for to teache vs howe wee shoulde worke that this felowship may not forsake vs hee vseth another similitude making this felowship like vnto a yoake that is put on the necke of Oxen and fast bounde that it vnloose not and that is when he admonisheth vs to binde mercy and truth about our necke Wherein he woulde that with a willing minde we shoulde submit ourselues vnto the lawe of God for he saith not let vs suffer to be bound vnto this yoake but that we ourselues should bind them on our neckes And as the Oxen do neuer cast of the yoake from them whereto they are bounde but are compelled to remaine vnder the same euen so must wee force ourselues to beare the yoake of our Lord and continue vnder the same els wee should bee constrained to carry the yoake of sinne and so to be in the deuils bondage as our Lord doeth well signifie it in Mathew Come vnto me al ye that are weary laden Mat. 11. 28 I wil ease you c. Thirdly he likeneth our harts vnto the Arke of the couenaÌ„t in the which were the tables of stone wherein the law was written as God had commanded Moses Euen so least we forget the lawe our harts must be the arke of mercie and Exâ— 25. 21. trueth and neuer from thence to let them passe But as the lawe was inclosed within the arke and yet Moses and the Priestes ceased not to open the same vnto the people by preaching and holy liuing euen so wee also must not haue the lawe of GOD in our harts onely as also it is vnpossible but both in worke and mouth Solomon doeth wel shewe it when hee gathereth the lawe into mercie and trueth for they cannot bee in vs but they will bee Deâ—t 11. 20. seene when occasion is offred and when wee haue opportunitie the which wee must seeke as Solomon doeth wel shewe it when hee sayeth bynde them on thy necke c. Besides the former exposition it may bee sayde howe Solomon doeth admonish vs to bee merciful and faithful vnto our neighbours wherevnto also Saint Paule exhorteth vs Wherefore cast of lying and speake euery man trueth vnto his neighbour And that wee may â—phe 4. 25. goe forwarde hee admonisheth vs to binde the lawe and the commandements on our necks For by them wee shal be guyded vnto mercy and trueth and without them there cannot but bee in vs al vnmercifulnesse and crueltie also allying and vnfaithfulnesse Furthermore if we ascribe mercie and trueth vnto God wee may say howe Solomon doeth warne vs that if wee woulde haue Psal 117. â— God to continue his mercy towards vs and not make his promises voide vnto vs we must binde his lawe and commandementes vppon our neckes Nowe albeeit that these twoo last expositions conteine trueth yet are they not so fit for the lyne of Solomons texte as the first the which may bee seene by that which is gone before when he counseled that the lawe should not bee forgotten and also by that which foloweth when hee commandeth saying So shalt thou find fauour good vnderstanding in the sight of God man By faith we find fauour before God also please him as it is said of Enoch And after this sort wee obteine vnderstanding Heb. 11. 5. which is very profitable to guide vs to good learning Through gentlenes we please men chiefly those whome we are gentle vnto exercising the workes of charitie Through this commandement heere which is like vnto a promis wee ought to bee much stirred continually to thinke on the lawe of the Lorde and to goe forewarde in keeping of these commandements assuring ourselues of his goodnes and helping one another by charitie seing that in so doing we are

by keeping of his commandements And herein it differeth from the tree of knowledge of good euil whose fruit maÌ„ eating brought death into the world and depriued himselfe and all his posteritie of life We must then take this tree of life and holde it by Fayth and obedience to the worde of the Lorde and not desire any thing that hee forbiddeth and which is not acceptable vnto him as we are taught by his lawe and his Gospel Thus doing wee shal be happie as Solomon concludeth saying And blessed is hee that reteyneth her This particle and is as muche as then as if he did say TheÌ„ blessed is he c. He saith not blessed is he which is counted amongst wise men and deferreth himself to their Wisdome but hee sayeth Blessed is euery man that reteineth her himselfe and liueth thereby as in the world they wil not iudge him happie that suffreth himself to dye with hunger in the midst of his goods and will onely content himselfe to see others eate and wonder at them that eate and satisfie their hunger As such people are right worthie to bee esteemed foolishe and madde and deserue to drye and fal away euen so also are they worthie which content themselues onely to esteeme wel of wise men and wonder at them With suche kinde of people is poperie sâ—uffed and â—here is no smal number of them besides in other places Wherof it foloweth that the world is full of cursed people and that the number of the blessed is verie small for of ten thousande hardlie shal one be found that wil take hold of this tree of life reteine her to refresh himself with her fruites and to enioy her reuenew The world is wonderfully out of tast it had rather eate the fruite whereby at the last it shal feele what benefite it hath forsaken and into what euils it hath cast it self headlong We also are all of this nature in as much as we are the children of Adam who contented not himselfe to eate of the fruite that GOD had permitted and giuen him but against the wil of God would taste of the fruit of the tree of knowledge of good and euil whereby after wardes he knew what riches hee had lost and into what miserie hee had cast both himself and al his posteritie if God of his goodnes mercie had not sent a remedie by our Lorde Iesus Christ of whome this tree of life was a figure For it is he which is the true Wisdome the euerlasting Word of God wherein life remained If then wee will liue be blessed wee must take Iesus Christ for our tree of lyfe wherwith our soules should be nourished eternally 19 The Lord by VVisedome hath laide the foundation of the earth and hath stablished the heauens through vnderstanding 20 By his knowledge the depthes are broken vp and the cloudes droppe the dewe 21 My Sonne let not these things depart from thine eies but obserue VVisdome and counsell 22 So they shal be life vnto thy soule and grace vnto thy necke To the end that we should not iudge that the Wisdom which Solomon doeth so carefully commend vnto vs attributing great vertues excellent graces vnto her is a thing fained in the braine of men and that it doeth perishe with them and for this occasion should be led to mistrust her and to despise her and therfore he doeth declare vnto vs his eternitie diuinitie power For if the Lorde haue builded the earth by Wisedome c it foloweth first that she is before al creatures so she is eternal and forasmuch as there is none but God that is euerlasting we must vnderstande that Wisdom is of one diuine essence with God and consequenâ—ly of all one power When Solomon speaketh thus of wisedome he doeth attribute â—he creation ordering and gouernment of al things aswel heauenly as earthly vnto her and therein he sheweth that it is the eternal worde wher of moâ—es speaketh Whereupon we must vnderstand Gen. 1 5. Iohn 1. 1 that this wisedome is the euerlasting Sonne of God our Lord Iesus Christ And so by these wordes Solomon allureth vs to put al our felicitie al the hope of our saluation al our ioy pleasure in Iesus Christ and that hee only should be our contentation and satisfying so that we shoulde not desire other riches nor treasures but that he should be vnto vs al in al as he only hath creaâ—ed things ordered al things ordered al and holdeth al in his power And if in this â—orte we take him vnto vs and holde him fast then blessed are we for we shal want nothing Nowe that by these woordes of Solomon we shoulde be induced to knowe the eternite diuinitie and power of wisedome to ioyne ourselues vnto her and to put al our trust in her wee may learne the same by other places of the scripture in the which the holy Ghost willing to turne vs from the vaine trust of Idols and to make vs leane vpon one God onely doeth attribute the creation of the worlde the disposing guyding Gen. 1. 1. Esa 40. 26. 42. 5. 44. 24. 45 18. Ier. 10. 12. and gouerning of al things vnto him It is then the maner of the scripture to set the creation of the worlde before vs when it endeuoureth to induce vs to put our trust in God and also when we make confession of our faith wee confesse that God is maker of heauen and earth As touching the rest when wisedome hath so holpen and stil doeth mainteine al things which are created for man his sake and doe serue him we ought to vnderstand thereby that she wil not forsake vs seeing that wee are much more excellent Mat. 6. 26. then the things which are created for our vse and seruice For if God take care of things that are lesse then we by a stronger reason he wil assist vs in al our needes Moreouer when wee see the earth so stedfastly settled and that it vpholdeth greate buildings and high mountaines without any remoouing that it beareth both great and smal trees and bringeth forth al greene things for foode to man and beast that the heauens with their hostes doe continually keepe their course without shaking and wearinesse that out of the deepes do rise the springs of waters from whence the welles riuers pondes and sea doe come for the necessitie both of man and beasâ—es and that we see also that to giue vs abundance and greater fruitefulnesse the cloudes drop downe the raine to moisten and to make the earth fat and that of all these thinges there is none in our power that by our thought and care wee can in no wise further them we must confesse it is God onely that worketh by his wisedome though he would haue that man should labour and that he vseth man as his instrument And therefore with knowledge we must confesse O Lord how manifolde are thy workes in wisedome hast thou made them

neere slipt For I fretted at the foolishe when I sawe the prosperitie of the wicked Againe Loe these are the wicked yet prosper they alway and increase in riches The elect and faithfull ones haue such like temptations but to the ende that they shoulde take heede from beeing ouercome with them Solomon giueth also the fift commaundement of mercy saying Be not enuious for the wicked man Therfore if wee wil folowe mercy wee must put far from vs the desires and affections to bee like vnto the enuious man and the man that suffers himselfe to bee caried about by his lustes and runneth after them with might and maine and cares not what hee thinketh or saieth or doeth whether right or wrong so that hee may come to the ende of his enterprises And because there are some that make themselues beleeue that they would not bee like the enuious and yet folowe their manners to the ende that wee shoulde not deceiue ourselues with them Solomon doeth warne vs to choose none of their wayes Whereunto wee must obey nothing declining from the right way albeeit wee finde therein great incombrances and that wee must suffer much euen to the vttermost after the feeling of the flesh Al those are like vnto these enuious men which doe choose such kinde of life as bringeth eyther spiritual or temporal hurte vnto their neighbours To auoide then the calamities of this present life and to liue easily wee must not wander out of the right way forsake mercie And to make vs more willing to obey his commaundement Solomon doeth bring vs reasons for to feare the enuious and to comfort the vpright shewing that the wicked cannot long endure and that the good shal not be alwaies in misery but that shortly they shal be deliuered therefrom The first reason is For the frowarde c. Hee whome before hee called enuious hee nowe calleth frowarde because that through his frowardnes wherevnto hee is accustomed hee goeth backewarde and falleth from the right way and therefore albeeit that he esteemeth himselfe and is honoured of the worlde which knoweth not what kinde of people are to bee praised hee is abhominable before the Lorde who can surely in due time suppresse his enuiousnes and cast it farre from him and depriue him of his helpe without the which nothing can stande Thus the enuious which forsake the right way of righteousnesse shal not endure but shal goe into destruction For as wee may see by the holy histories those which haue beene abhorred of the Lorde for their enuiousnesse and frowardnes haue not long continued but haue beene rooted out euen when they seemed to florish and prosper most haue bene rooted out not only by temporal punishment but also haue receiued Iudg. 3. 2. Pet. 2. â— iudgement of eternal fire and haue beene made example for al them which shoulde liue without reuerence of God This threatning serueth to feare the enuious and the froward which haue no reuerence of God nor mercy towards their neighbours and also to make them vnexcusable except they returne vnto repentance The faithful also ought to tremble at such threateninges and feare the iudgementes of GOD seeing that of their corrupt nature they are such that they cannot of themselues but bee in abhomination before GOD and so go to destruction as they deserue But to the ende that being humbled as it were in despayre of themselues they might take courage and not remaine vnder the burden of despayre the holy scripture for their comfort addeth the promise against the threatning As also Solomon vseth it to the same purpose for hauing threatned the frowarde saying that they are abhomination before the Lord he addeth to comfort the faithful but the secrete of the Lorde is with the righteous that is to say with them who for feare of offending GOD and for loue they beare vnto their neighbours doe abstaine from enuiousnesse and flye from all frowardnesse Nowe to haue boldnesse to folowe the righteous and to bee stirred to desire the communication and participation of this secrete wee must vnderstande that this secrete is the couenant of God with his faithful children whereby hee promiseth them to bee their GOD as it is written Beholde the dayes come saieth the Lorde that I wil make a newe couenant with the Iere. 31. 31. house of Israel and with the house of Iudah c. Dauid doeth teache vs thus to expounde it when hee saieth What man is hee that feareth the Lorde Hee wil teache him the way that hee shal choose c. This secrete then consisteth in this that God doeth giue vs to knowe his good wil towardes vs and doeth teache vs his lawe that beeing assured of his fauour and mercie wee shoulde giue ourselues to feare and obey him Nowe this couenant is rightly called a secret For first of al howe wise soeuer wee bee wee cannot enter into it of ourselues Iesus Christ doeth witnesse the same I giue thee thankes O Father Lorde of heauen and earth because thou hast hid these thinges from the Mat. 11. 25. wise men of vnderstanding and hast opened them to babes Blessed art thou Symon the sonne of Iona for flesh and blood hath not reuealed it vnto thee but my father which is in heauen And Mat. 16. 17. â— Cor. 2. 6. wee speake wisedome among them that are perfit not the wisedome of this world neither of Princes of this world which come to naught Secondly the faithful haue no more vnderstanding thereof then it pleaseth God to reueale vnto them by his holy spirite and yet what reuelation soeuer they haue thereof yet haue they no perfit knowledge in this worlde For wee knowe in parte and we prophesie in parte but when that which is perfit is â— Cor. 13. 9. come then that which is in part shal be abolished 33 The curse of the Lord is in the house of the wicked but he blesseth the habitation of the righteous 34 With the skorneful he skorneth but hee giueth grace vnto the humble In this worlde the enuious and the frowarde are blessed whome Solomon heere calleth wicked because hee hath neither feare nor reuerence of GOD nor good affection towardes his neighbours but suffers himselfe to bee led about of his vnbridled lustes Such a man is blessed of the worlde in whose iudgement he florisheth and prospereth and not only do they thus iudge of him but also his children seruants and housholde are counted happy so that there is preasse to speake with him and to serue him and his But heere at the faithful ought not to bee enuious neither to desire to bee in such estimation nor to haue such prayse knowing that such thinges cannot continue but fal to decay For the curse of the Lorde the which destroyeth whatsoeuer commeth against it is in the house of the wicked to spare neither him nor his familie that foloweth his trade I say expressedly which follow his trade for if the wicked man beget

be risen in her perfectioÌ„ that is to say til they haue perfect ioy ful blessednes in the kingdom of heaueÌ„ In this world this ioy and prosperitie are not perfect but as the day groweth according too the ascending of the Sunne euen so is it needefull that wee shoulde profite 1. Cor. 15. more and more dayly vntill that all thinges bee fulfilled and that God be al in all thinges Besides this when the pathe of the righteous is saide to be shining and compared vnto the light of the Sun we ought to vnderstand that as a man walking in the brightnesse of the day seeth and knoweth where hee goeth and taketh heede from stumbling and falling euen so also when we walke in the pathes of the righteous wherein wee are guided by the word Psal 119. which is a light vnto our feete wee knowe whither we goe and are assured not to perishe They then which are ignorant and applie not their minde to vnderstande the worde doe not walke in the pathes of the righteous what faire shewe of holinesse soeuer they pretende outwardly neither those also which are vncertaine whether God doth loue them whether hee will saue them or no doe not walke in the same way albeit that by straightnesse of life they bragge to bee in the state of perfection the which is not founde but in wisedome righteousnesse and true dealing and thus they faile in two sortes For first of all doubting of the loue of GOD and saying that they are in the state of perfection they contrary themselues for it rightwell followeth that if they bee perfect that God loueth them seeing they are such as he commandeth them to be you shal be therefore perfect as your father Mat. 5. 47. which is in heauen is perfect Secondarily in that they set perfectioÌ„ in the obseruing of mans traditions and diuelish doctrines The thirde errour may bee added to bee in that they boast themselues of perfection of the which the wise righteous and faithful haue but a small beginning in this present life contrarily they shoulde haue no neede to aske God forgiuenesse for their sinnes as they are taught of the Lord to doe it Likewise these proude Matth. 6 persons which boast themselues of the state of perfection as Monkes and Nunnes albeit that with their mouthes they say Forgiue vs yet they thinke not to haue neede of the grace mercy of God seeing they make workes of supererogation as they say by the which they thinke to merite for other and chiefly for them that doe well to their Conuent and Cloyster And if they deserue for other by a stronger reason for themselues But as in their state which they cal of perfection they perfectly serue the diuell and make them whome they deceiue to serue him euen so also they merite to be partakers with the Diuell in eternall damnation whereunto they drawe them which rather beleeue their lies than the sincere truth of god Furthermore when the shining of the path of the righteous is compared vnto the light which goeth and glistereth that is to say vnto the light which groweth higher and higher we may not thinke that so soone as wee haue any tast of the Gospel that by and by wee are in the pathes of the righteous and that wee must stay there as if wee were far enough forward But as the Sunne al waies riseth till hee come vntoo his perfection euen so when wee haue once gotten any sauour of the Gospell we must labour to attaine perfection wherevnto for Ephe. 4. to bee guided the Lord in his Church hath appointed workmen And forasmuch as we must grow vnto perfection that by the ministery of the worde it followeth wee must not bee greeued though the Ministers ceasse not by diuerse exhortations to open the same vnto vs but shoulde receiue the same right gladly and iudge ourselues blessed for that the Sunne of righteousnesse doth so often visite vs and shine in our hearts For if the worldlings are glad to see the Sunne do iudge themselues happie when he warmeth the earth in due season to make it fruitfull by a stronger reason the comming of the Sonne of righteousnesse which maketh vs fruitefull in all goodnesse righteousnes and trueth ought right wel to reioyce vs instructing vs by the example of Dauid who saith But Lord lift thou vp the light of thy countenance vpon Psal 4. 6. vs. But wee cannot bee glad at the comming of this brightnesse because wee are men and that wee will not bee reproued though Iohn 3. 1â— Iohn 1. 5. Ephe. 5. 8. wee bee neuer so faultie and that our workes bee euill The light is come into the worlde but men loued darknesse more than light Nowe of our owne nature wee loue these darknesses so much that we deserue to be called nothing but darkenes Wherfore if wee would haue true ioy at the comming of this brightnesse we must suppresse our nature and be regenerated and renued by the holy Ghost This is it that Saint Paul commandeth Let vs cast away the workes of darkenesse and let vs put on the armour of light If wee doe thus it may be saide of vs Yee were Rom. 3. 12. sometimes darkenesse but nowe are ye light in the Lorde But yee brethren are not in darkenesse that that day should come vpon you as a theefe Furthermore seeing that the pathes of the Ephe. 5. 8. 1. Thes 5. 4. righteous shineth it followeth that the false Nicodemitans doe not walke therein for they which walke in the day desire not to be hid Much lesse then doe the Papistes walke therein and these wretched intermistes or newters which reiect the pure woorde which is the Sonne that doeth shewe vs this path and doeth guid vs therin And seeing that the word is our guide it is not enough that it be preached vnto vs but also we must follow it to be directed right thereby as in the night they which desire to holde the right way will follow the light going before 19 The way of the wicked c. For to shew better to point vs the path of the righteous he setteth the way of the wicked in opposition against it coÌ„pareth the same vnto darkenesse which is contrary vnto light whereof insueth that they which walke therin they that follow the maners and life of the wicked neither see nor know what they doe and haue no knowledge of wisdome righteousnes nor faithfulnesse Our Lord doth wel shew it saiyng Father forgiue them for they know not what they do For Luke 23. 34 as they that know not how their busines goeth forwarde cannot reioyce but are sorrowful and heauie and thinke themselues in a miserable case euen so also they which walk in the waies of the wicked haue no sure ioy nor stedfast prosperitie for sith they are in darknesse they know not where they become And albeit that in the sight of the eyes and

almose and liberal towardes their needy neighbours are vnrighteous and deserue wel to bee punished euen with death as Solomon doeth wel declare when hee setteth the deliuerance from death against not profiting This is asmuch as if hee saide so much it wanteth that the couetous doe receiue any profite of that which they heape togither by the hinderance of their neighbours that they shal dye eternally but they that shal vse liberalitie and beneuolence taking heede from doing of wrong to their neighbours and giuing to euery man his owne shal bee deliuered from death and so shal liue foreuer Heere Solomon taketh iustice for hospitalitie and liberalitie for almes and good deedes for the workes of charitie and loue as the Scripture taketh it in other places But it may here seeme that Solomon doth attribute power vnto our workes to saue vs and so wee shoulde not obteine eternall life through grace but by our merites I answere that of ourselues wee are altogether voide of righteousnesse and if wee doe any workes it is because that God fauoureth vs and worketh the same in vs by his holy spirite and then he alloweth our workes of his onely goodnesse and not of their owne worthinesse and because they are pleasant vnto him he promiseth to reward them and doth attribute vnto them that which belongeth vnto his onely grace mercy And this is because he doeth freely loue vs buriyng all our faultes for neuer more to remember them And so albeit wee can deserue nothing by our works yet are they not in vaine for if they be done according to the word of God in vprightnesse of conscience they are witnesses that he loueth vs and doe assure vs that we shall not perishe but do fully certifie vs of eternal felicitie Besides this let vs note that they which haue the goodes of this world and care not to do good vnto others do possesse the treasures of iniquitie though they labour not to drawe vnto themselues the riches of others and that that they possesse be well gotten or be attained by gift or by succession of kindred 3 The Lorde will not famishe the soule of the righteous but hee casteth away the substacnce of the wicked Wee may see the wicked prosper and to abound in wealth they haue their ease and pleasures they spende their time ioyfully and haue rest and quietnesse and in the meane while the faithfull which studie to follow righteousnesse are poore and suffer muche sorrowe This is common and ordinary through all the world wherevpon it commeth that the children of God do enuie and are greeued and greatly tempted to forsake all righteousnesse and innocencie and to followe all wickednesse that they may be partakers of the ease with the wicked and to prosper for a time as they doe They which flatter not themselues in their infirmities and imperfections and that truely knowe what they are doe know and feele howe they are tossed with suche temptations Dauid in his Psalmes doeth declare to haue felt it as he confesseth Hee admonisheth vs not to vexe ourselues at the wicked neither to enuie them that Psal 73. 2 worke wickednesse And by the discourse of the Psalme hee sheweth vs that the goodly shew of the wicked is nothing but vanitie and that the poore estate of the faithful is much more better and more profitable then it seemeth or is thought to bee In following this doctrine Solomon would not haue fathers mothers to feare that their children which they shall instruct in wisedome and righteousnesse shoulde perishe and starue for hunger though they gather no great treasures for them Hee also instructeth vs all generally that wee should not put our trust in our goods though we abounde in them and that wee shoulde not bee discouraged whether we haue little or much prouided that we delight to walke in a safe conscience as God teach vs by his worde For to bring vs vnto this and to perswade vs it hee saith The Lord will not famish c. Our Lorde doeth giue vs the like doctrine in the sixth Chapter Mat. 6. 24. of Saint Matth No man can serue two maisters and so foorth to the ende of the Chapter But they which haue forsaken the Gospel and receiued the interim they which dare not confesse Iesus Christ for feare of loosing their liues goods do not beleeue his promises made by Dauid Solomon and Iesus Christe which haue spoken by the spirite of GOD and thus so muche as they can they make God a lyar spoyle him of his trueth and consequently of his diuinitie seeing hee cannot be God without his trueth Suche kinde of people and others which do trust in their riches shal finde themselues deceiued as they deserue They thinke to bee safe from euil and that their goodes shall not faile them but Solomon saith The Lorde casteth away the substance of the wicked The Lorde doeth this in diuers sortes as is dayly prooued to wit by warre by lawe by tempestes coldes and surfettinges in these manners hee casteth away the substance of the wicked when hee spoyleth them of them or that hee take them from the middest of their goodes when they thinke themselues to bee at rest and that it seemeth vnto them that nothing can hurt them Moreouer first of all let vs note that as in the seconde verse righteousnesse is taken for beneuolence so also in this place by the righteousnesse is ment him that renounceth all couetousnesse and doth dedicate himselfe to do good vnto his neighbours according as God hath made him able and feareth not that his goodes shoulde diminish or hee Psal 37. 16. 25. suffer want hee saith with Dauid A smal thing vnto the iust man is better than great riches to the wicked and mightie Againe I haue beene young and am olde yet I sawe neuer the righteous forsaken nor his seede begging breade Secondly that if wee would be satisfied we must fly the company of the wicked not to spare our goodes from the poore Thirdly that wee must not attribute any thing vnto fortune or chaunce as doe the vnfaithfull and idolaters which haue no true knowledge of God neither of his prouidence but as wee knowe that to him onely belongeth the conseruation and gouernment of all riches euen so also doth wasting and destruction It is he that satisfieth and giueth power to the meates and drinkes to susteine vs It is hee also which breaketh and ouerthroweth all substance of bread and wine taking from them the power of nourishing And thus it is needefull for vs that wee aske and craue of the Lorde Giue vs this day our dayly bread c. Fourthly when Solomon doth promise vs that which we see not with our corporall eyes but doe prooue and feele the cleane contrary after the sense of the fleshe hee teacheth vs that wee haue neede of faith whereby wee may bee armed against the slaunders of the crosse For when wee see that the wicked prosper

16 The righteous laboureth to do good but the vngodly vseth his encrease vnto sinne When men occupie themselues and take some worke in hand they seeke to profite and gaine thereby but oftentimes they deceiue themselues For none but good people doe truely prosper in their affaires though mans reason doe iudge the contrary As touching the wicked what gain soeuer they get what ioy soeuer they haue yet doeth it all turne vnto their hurt It seemeth good to outward apparaÌ„ce that good people are most miserable that ther are noone more vnhappy and cursed then they in all the worlde but Solomon which lyeth not doeth shewe vs their prosperitie when hee attributeth life vnto the worke of the righteous as if hee did say that the iust man doth not apply himselfe vnto any worke but vnto that which is the path way that leadeth vnto life Contrarily after the outward sight the wicked reape great profite by the works they take in hande but their destruction which is great is at hand vtterly to beate them downe Solomon doth signifie the same vnto vs when hee saith that the vngodly vseth his encrease vnto sinne For the rewarde of sinne is death But as the worke of the righteous doth not profite himselfe alone but doth serue to the releeuing Rom. 6. 23. of others euen so the euill manners of the wicked doe stirre vp others vnto sinne wherevpon followeth death And forasmuche as wee al desire to liue and doe abhorre death let vs follow the worke of the righteous let vs worship one onely God according vnto his word flying froÌ„ al idolatrie forsaking al doubt and distrust and doing vnto our neighbours as wee woulde they shoulde doe vnto vs. In this manner the worke of the righteous shal be life vnto vs. And let vs not desire to bee partakers with the vnfruitfull workes of darkenesse which are the reuenewe of the wicked but let vs rather reprooue them least they be imputed vnto vs for sinne whereof followeth damnation But although wee desire life yet doe wee not regarde to followe the workes of the righteous for wee beleeue not that in following it we shoulde obteine life seeing that as it is written wee see by experience that the afflictions of the iust are many in number they are exercised by many miseries and tribulations and seeme that they are in death and that they are destitute of all helpe Wherefore their workes ' Psal 34. 20. and sayinges are thought to bee vnprofitable As when Saul persecuted Dauid for to destroy him and compelled him to flie and too runne away no man would haue thought that what shifte soeuer hee coulde make that hee shoulde escape the handes of Saul and liue to become king of Israell Likewise when Iesus Christe was seene to hang on the crosse as a thiefe they thought him cleane destroyed and did not thinke that hee shoulde ascende vnto the glory of his father nor that his Gospell shoulde bee preached through all the worlde And so their workes were not seene but to serue to life for themselues and for others And at all times men haue iudged and still doe iudge thus of the faithfull Contrarily because the wicked are strong and floorishe with glory and riches of this worlde it seemeth that they ought to come to the end of their desire and of that they take in hande without hinderance and let and that none should withstand them Pharao his folke thought that they shoulde oppresse the people of Israell at their pleasure but the issue and en de shewed the cleane contrary for the people of GOD reioyced at their deliuerance and Pharao and his people made a miserable ende amongest the waues of the Sea The worke of Moses and Aaron and of such as obeied tended to life and Pharao with his people receiued the rewarde of sinne that is to say death Thus the worke of the righteous serueth to life for although hee fall into diuers dangers and is many wayes pursued yet finally and in the ende hee shal be deliuered and his works his doctrine and his counsels shall bring both himselfe and his neighbours life Contrarily God curseth the actions and counsels of the wicked when he counteth whatsoeuer they doe and say to bee sinne and consequently worthie of death This same is well described vnto vs in the first Psalme Let vs further note that albeit it is true that the righteous doeth not labour couetously nor to get estimatioÌ„ but onely to imploy the time vnto good works to haue necessarie thinges belonging to this life aswell for himselfe as for his family yet Solomon his minde and intent is not such heere as wee may knowe by the seconde part of his sentence wherein he opposeth and setteth the reuenewe of the wicked against the worke and labor of the righteous and sinne which bringeth death against life And albeit that God doeth giue vs this honour by his worde to attribute life vnto the workes and labour yet let vs not thinke that they are worthie thereof and deserue thereby but let vs in any wise confesse the grace and mercy of God which is true in his promises for the which to fulfil hee doeth thus rewarde our good workes whereof he himselfe is the only authour and wee but his instrumentes and seruants 17 He that regardeth instruction is in the way of life but he that refuseth correction goeth out of the way of life For to shewe vs the way of life Solomon in the fourth Chapter first verse hath shewed vs saying Heare O ye children the instruction of a father c. And to the admonition hath added the promise in the 4. and 6. verses Also in the 13. verse hee repeateth againe the selfe same admonition and thereto also hath added the promise The saide admonition so often rehearsed shoulde suffice to induce vs to receiue and keepe the instruction which is giuen vs by the Lorde and aso the promise so often repeated ought to bee sufficient to assure vs of the goodnesse of GOD towards vs and to make vs more enclined to submit ourselues vnto the good will of GOD. But wee are dull vpon the spurre and for one admonition or twaine we make no account to giue obedience and for one or two promises wee cannot bee assured of the infallible trueth of GOD so full of rebellion and disobedience we are so full of doubtfulnesse and distrust and therefore wee haue neede that we should be handled according vnto our rudenesse and infirmitie The which our Lord doth in his holy worde and also by the peaching of the same word in the which one self doctrin is ofteÌ„ repeted For this cause Solomon is not negligent often to tell vs one very thing and that which he hath already saide many times heeretofore he repeateth saying To take heeds c. This affirmation conteineth an instruction and promise for by affirming it he would haue vs to vnderstande that he doeth admonishe vs

they not properly attaine to riches for they are sooner depriued of them then they woulde neither are Luke 12. 16. Psa 73. 18. they partakers of the heauenly Surely thou hast set them in slipperie places and castest them downe into desolation But the faithful doe truely attaine riches for they are alwaies readie to forsake them for to winne the true and heauenly 17 He that is merciful rewardeth his owne soule but hee that troubleth his owne flesh is cruel Though a man doeth giue but a litle if the same bee according to his abilitie yet doeth hee truly helpe the necessitie of his neighbour as saith S. Iames If a brother or a sister be naked and destitute Iam. 2. 15. of dayly foode and one of you say vnto them departe in peace warme yourselues and fil your bellies notwithstanding yee giue them not those things which are needful to the body what helpeth it And whosoeuer hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him howe dwelleth the loue of God in him It foloweth seeing that Solomon calleth him merciful that rewardeth his owne soule that in 1. Iohn 3. 17. this place the soule is taken for the neighbour whome although that God hath commanded vs to loue as ourselues wee shoulde esteeme as our owne soule seeing also that we are members one of Rom. 12. 5. another and one selfe body wee ought to esteeme the soules of our neighbours as our owne and to folowe that which is saide for by one spirit are we al baptized into one body And al that beleeued 1. Cor. 12. 13. Ephe. 4. 4. Acts. 2. 44. 4. 32. were in one place and had al things common And the multitude of them that beleeued were of one hart and of one soule Thus doing wee shal be merciful to our soules for wee shal succour the necessitie of our needie members and in the ende wee shal obteine rewarde Blessed are the merciful for they shal obteine mercie Make your friendes with the riches of iniquitie c. Hee Mat. 5. 7. 25. 34. Luke 16. 9. Psa 112. 9. hath distributed and giuen to the poore his righteousnesse remayneth for euer his horne shal be exhalted with glorie Contrarily he that taketh care but of himselfe is not merciful vnto his neighbor nor to his owne body though he haue great aboundance of riches and is mery and doeth make good cheere Wo be to you that are Luk. 6. 24. 12. 20. 16. 19. rich for ye haue receiued your consolation O foole this night wil they fetch away thy soule from thee then whose things shal those bee which thou hast prouided We see therfore that the world iudgeth amisse when it iudgeth that men are merciful vnto themselues when they make great cheere Seeing then that the scripture doeth not cal him merciful that is good to himself it is necessarie that the soule must heere signifie our neighbour but chiefly them of housholde as the wife the children the men and mayde seruantes These 1. Tim. 5. 8. are they to whome wee must first of al shewe mercy If there bee any man that prouideth not for his owne and namely for them of his housholde hee denyeth fayth and is woorse then an infidel And also the scripture calleth them soules Then Gen. 12. 5. Abraham tooke Sarah his wife and Lot his brothers sonne and al their substance that they possessed and the soules that they had gotten in Harran Then the king of Sodom saide to Abraham Giue mee the persons or soules and take the goods to thy 14. 21. selfe Notwithstanding if wee wil take soule for the person of the merciful there shal be none inconuenience except in place of saying Hee that is mercifull rewardeth his owne soule we must say The merciful man assureth or pleaseth his soule that is to say that he is so wel affectioned towards his neighbours that hee forgetteth himselfe and wil not take his delightes but suffereth rather then he wil forsake his neighbours in their necessitie so that if hee hath sworne though it were to his owne hinderance hee wil not breake his othe It is easie for a man to occupie himself to doe his neighbours Psa 15. 4. pleasure and seruice when he may conueniently do it without hinderance But true charitie which is heere briefly described vnto vs according to this sense is stirred vp with the feeling of anothers misery and with the euil that another suffreth as with his owne aduersities Loue suffereth long it is bountiful loue enuieth 1. Cor 13. 5. not loue doeth not boast it selfe it is not puffed vp It is the same wherevnto the Apostle exhorteth vs Let loue bee without dissimulation Nowe therefore as the elect of God holy Rom. 12. 9. Col. 3. 12. and beloued put on tender mercie kindnesse humblenesse of minde meekenesse long suffering c. The loue which he requireth is not a colde thing but they are true affections such as the fathers and mothers beare towardes their Children Our Lorde Iesus Christe hath exercised this charitie more then all Iohn 15. 13. other when he hath suffred so much for our sinnes Greater loue then this hath no man when any man bestoweth his life for his 1. Iohn 3. 16. friendes Heereby haue wee perceiued loue that he laide downe his life for vs. Beholde these are twoo expositions vpon the first part of this sentence which are diuers and not contrary They agree with the comparison that Solomon maketh of the merciful and the cruel when hee saieth But hee that troubleth his owne flesh is cruel Heere hee signifieth vnto vs that the wicked rather then hee wil bee put by of his desires and hindred of his purpose wil not abstaine to inuent against his parentes and kinsfolke and to hurt them euen to put them to cruel death if it bee possible Hereof might be brought many examples 18 The wicked woorketh a disceitful woorke but hee that soweth righteousnesse shall receyue a sure rewarde If we would not lose our labour but haue our work to profit as it is the desire of those that labour and apply themselues to some woorke let vs take heede from folowing the wicked to doe as they doe They make greate shewes of their dooings but the issue and the ende is not according theretoo Some of them haue great apparance of continual prosperitie and seemeth vnpossible that they should come vnto pouertie and beggerie other some seeme to bee of such power and authoritie that it is vnpossible they shoulde bee humbled and other some againe haue so faire a shewe of religion and holinesse that it seemeth right that GOD is straightly bounde vnto them and that they deserue the same that it is not possible for them to be damned But as it is saide al is not golde that glistereth euen so the goodly shewes of the wicked are vaine and false Solomon doeth signifie

that woorketh in vs both the wil and the deede euen of his good wil what can wee pretende Wherefore let vs humble ourselues and when it is saide that God wil recompence let vs knowe that that which is recompenced is not alwaies dewe be it good or bad as when we say hee hath paide mee yll for good and contrarily he hath done to his enemies good for euil Nowe if we speake thus we ought to vnderstand that God ought to haue this credite with vs of speaking of his gifts and graces in this manner neither ought we to thinke it strange neither ought we to waxe proude for this kinde of speeche but to acknowledge that God of his only grace and mercy doeth recompence his righteousnes in vs wherewith hee hath indued vs and whereby he hath done good workes And let vs learne that the good which God doeth vnto vs after our good workes is called reddition payement or rendring againe recompense or rewarde because it commeth after and not that our workes are the cause thereof Wee may nowe wel vnderstand that the Papistes cannot alledge this text nor any other like too it for to builde their merites and that they are deceiued through their pride First of al in this that they woulde haue good workes to make a good man as if the tree ought not first to be Mat. 7. 17. 12. 33. good before it can bring foorth good fruite Secondly in this that they attribute goodnesse and righteousnesse vnto the works which are nothing but abhomination before God and are worthy of eternal fire Thirdly in this that they woulde make God for such workes to stande bounde to giue them Paradise from the which they goe backward and fall into hel That is as if a subiect committed the horriblest iniuries that he coulde against his Prince to welcome him home and yet woulde binde him to raise him vp to honour and to make him riche 22 The good man shal giue inheritance vnto his childreÌ„s children the riches of the sinner is layde vp for the iust It is commonly said that the third heyre shal neuer enioy those goods that are wickedly gotten And forasmuch as wee desire that our successors children cozens should possesse those goods that we shal leaue them we must if we wil get goods get them without ouermuch couetousnes without a desire to enrich ourselues If 1. Tim. 6. 6. Heb. 13. 5. we do labour for them let vs do it without desire to hurt or hinder our neighbour and let that which wee possesse bee holden with good conscience being readie to distribute gladly of our riches vnto the needie and also to forsake them where it shal bee needful for the seruice honour glorie of God to the edification and preseruation of our neighbour Thus doing our goods shal not wastefully bee consumed but both wee and ours shal haue a sufficient aboundance Solomon doeth promise vs this same saying The good man shal giue inheritance vnto his childrens children Although there is none good but God onely yet the scriptures fayleth not to cal him good which God maketh partaker of his goodnesse giuing vnto him a right spirit a sounde and perfit conscience and a good affection to his neighbours causing him to hate and abhorre al couetousnesse spoyling vsurie fraude disceit and wicked trades making him gentle liberal merciful and helpeful towardes them which haue neede The man that is such an one shal obteine this blessing of God that his children and cozins shal be his heyres The like blessing was promised vnto Abraham and vnto the other Patriarkes vnto Dauid and vnto al seruantes of God I say expresly Gene. 12. 2. 13. 15. 15. 1. 1â— Psal 132. 1â— 102. 2â— that the good shal obteine a blessing of God for albeeit it is sayde He shal giue yet it is not to say that it is in his power or that hee can doe it of himselfe but because that God hath giuen him wealth and also giuen him grace to vse them soberly without wasting the scripture doeth attribute to him that hee giueth and that as a minister and instrument of GOD for that which is attributed vnto him is the gift of God Let vs not then folowe the arrogancie of the riche worldlings which boast of making their children riche but if we be rich let vs acknowledge that it belongeth vnto GOD to giue our children the possession of them after vs. If hee doeth reigne ouer the kingdomes of men much more ouer that which is of farrelesse importance And albeit that diuers children Dan. 4. 14. doe not enioy their fathers riches yet neuerthelesse ceaseth not the present promise to be true and haue his effect But forasmuch as it is saide The good man shal giue inheritance c. Let vs knowe that that which hindereth children to inherite is either that the father was not good though hee appeared so before the worlde or if hee were good that his children doe not folowe his goodnesse and so before God are not counted the seed of the good man And therefore rightly doeth God depriue them of the inheritance giuing them ouer to bee spoiled or vnto excessiue expences and vnto euil gouernement Let vs therefore folowe goodnes and we shal not want an inheritance The meeke as Dauid saieth shal possesse the earth c. The Lorde knoweth the dayes of the righteous Psa 37. 11. 18 25. 112. 1. c. Blessed is the man that feareth the Lorde c. The Lorde doeth truely performe his promises vnto his elect and faythful that they shoulde not want to perishe And by his free and liberal blessing and by his fatherly care he so prouideth for the families of his that before they haue neede hee spoyleth the wicked of the goods they occupie or that they shoulde enioy according to the world and doth giue them vnto his seruants Solomon doth signifie it when he saith and the riches of the sinner is laid vp for the iust Gene. 15. 5. 17. 8. 12. 17. 25. 23. 1. Sam. 13. 13. 14. 15. 11. 16. 12. The Lorde doeth shewe this kindnesse vnto Abraham Beholde the heauen c. After the order of nature Esau shoulde haue beene his brother Iacobs Lorde and maister and haue had the eldership but God kept it for they yongest and least Saule was elected king ouer Israel but for his foolishnesse and wickednesse hee was reiected of God and Dauid anointed king After this wee may first note that what labour or care soeuer wee take for the wel disposing and ordering of our goods and to keepe them yet is it not in our power to hold and keepe them for to giue and bestow them vpon our children and nephewes The blessing of God is necessarie required therein without the which we do but loose our labour to studie to winne any thing And therefore let vs not trust to our counsaile studie and

superiours Solomon sheweth this saying Much lesse for a bounde man c. By the name of bondman hee meaneth al inferiours as children housholde seruants wayting men Chamberlaines subiects and vassailes which are bounde to obay feare honor them that are in power by Gods appointment and whome they ought to serue without grudge or contradiction and as much as in themlyeth worke their delightes which are principally in bearing rule without resistance or rebellion For great meÌ„ of the earth al those that haue prehemineÌ„ce as kings princes magistrates gouernours fathers mothers maisters rulers although they haue many cares and great trauaile to maintaine themselues in their principalitie notwithstanding they haue no greater pleasure then when their subiects and Inferiours worke no sedition against them but endure in al humilitie their rule and goueruement which to enioy they take thought and deliberate they payne and trauel themselues and spare for no cost esteeming this as nothing so they may beare rule for they knowe that in gouerning they may doe as please them and obtaine al their desires euery one beeing at their commandement and thus they shal enioy their pleasures The foolishe thirst after such pleasure But of what power or calling soeuer they bee it is not seemely for them but rather requisite that the wise beare rule ouer them and tame them Wherevppon enseweth that which Solomon saieth That much lesse seruantes which are slaues and of the most vile and abiect condition of the world are meete to gouerne beare rule ouer princes But they and all inferiours ought to humble themselues and by their obedience reioyce their superiours for they ought of free will to submit themselues as Saint Paule teacheth them in many places One may also say that if the foole be in prosperitie and haue his ease and delightes yet can he not vse them as he ought Much lesse can a slaue of seruile condition beare rule ouer princes and order them as he ought Let vs note first of all that pleasures are not forbidden if we vse them soberly and without excesse for God hath not giuen riches vnto man onely for to vse them but also to reioyce and take his pleasure in them And so haue the Saintes not onely vsed them for necessitie but Leu. 23. 40. Deut. 16. 12 also for delight and yet soberly to the ende the dissolute and ouerlauish should not take occasion thereby to woorke excesse Secondarily let vs note that to inoye our pleasures wel and to be capable thereof We ought to detest and hate folly and aspire to wisedome giuing ourselues to the same For we cannot haue the true vse of pleasure if by wisedome wee bee not taught how to vse it Also there is no true ioy nor delight but in wisedome who alone maketh vs to inioy it as is aboue seene Thirdly let vs note that seruantes ought to be content with their state vntil such time as they may lawfully fet free themselues and whiles they bee in 1. Cor. 7. 20. 1. Tim. 6. 1. seruice to thinke their maisters worthie of al honour Fourthly let vs note that sith the pleasure of princes is in bearing rule they ought to exercise no tyranny 11 The foresight of a man maketh him defer his anger and it is his honour to let faultes passe Seeing wee are al the children of one father wee ought therefore al to desire to resemble him and as hee is to vs gentle gracious and pitiful so ought wee to bee one to another as our Lorde Iesucs Luk. 6. 36 Ephe. 4. 1. 5. 1. Col. 3. 8. 12. Christe admonisheth vs and the Apostle Saint Paule But wee cannot so followe our heauenly father if wee bee not indued with prudence and foresight as Solomon sheweth wel when he saith not a man doeth defferre his anger but the foresight of a man c. Hee sheweth also that it is God which leadeth man to bee courteous and gentle For foresight or wisdome or vnderstanding is of God Hee sheweth thirdly that he which is soone mooued to anger hath no foresight but is frantike and foolishe as hee sheweth it by folly Psal 4. 8. Pro. 2. 6. indeede Solomon expresseth this more plainely els where and when hee addeth And it is his honour c. Hee sheweth that the man well grounded in vnderstanding and foresight excelleth in charitie towardes Pro. 12. 16. 14. 29. his neighbours who haue offended him when not onely hee easily pardoneth them and putteth in obliuion al their faultes and offences but also hath great ioy and esteemeth himselfe happy to bee in good concorde and vnion with them that haue wrought offence towards him In this hee is a right follower of his heauenly Exo. 34. 6 Luke 15. 4 father who is saide to be a pitiful God merciful slow to anger ful of mercie and trueth c. Besides this note we that Solomon vseth here a similitude takeÌ„ of theÌ„ which haue any voyage to make in hast As they that take no care to breake down hedges or fil vp brookes ditches that lye in their way but leape or passe ouer theÌ„ so if we will worke by good aduise and make our voyage to the heauenly kingdome let vs not stande to examine to the vttermost euery iniury that is doone to vs thereby to incurre hate debate and strife and to take vengeance on them that offende vs otherwise we cannot come where we woulde or shoulde come For if wee pardon not men their faultes our heauenly father wil not pardon vs ours Mat. 6. 14 15. 20 Where one may say hee vseth a similitude taken of persons puisanâ— and valiant to whom it is an easie thing to ouercome their enimies and ouerunne them It is fit wee resemble them as Saint Paule exhorteth vs. One might bring in heere that which is saide aboue Chapter 10. verse 12. Chap. 14 ver 29. Chap. 15. ver 18. Rom. 12. 19. Chap 16. ver 32. Chap. 17. ver 9. 12 The kings displeasure is like the roaring of a Lion but his fauour is like the deawe vpon the grasse Solomon teacheth heere two things principally The one that subiects and inferiours shoulde take heede least with their wickednesse of life they doe prouoke their princes iust indignation against them and that by holy conuersation and true obedience they studie to winne their fauour and make that they be to them helpeful and profitable as the deawe profiteth the grasse making it waxe greene encrease and multiplie and keeping it from the heate of the Sunne which otherwise woulde burne and drie it vp Neuerthelesse this is not to say that wee should flatter kings and princes and make them drunke with their owne greatnesse and glory as the common tricke and practise of them is which wil creepe in credite with the Lordes of the earth and make their owne profite by them in putting back and detracting their neighbours But it behooueth vs onely to

them athwart maketh some to falhere and other some there so that they cannot rise againe euen so is it meete that they ouerthrowe and destroy the wicked And as in the time when they fought and went to warre with waggons or chariottes they ranne the wheeles ouer the bodies of the enemies which were smitteÌ„ down to the grouÌ„d to bruze theÌ„ to the end that they should not reuiue again so kings superiours ought to bruse the wicked to the ende they haue no more power to doe euil to any body Hee that woulde vnderstande by the wheele any kinde of torment that the Iewes vsed it woulde be no inconuenience For the rest when Solomon threateneth so the wicked of being dispersed and brused let vs vnderstande that hee warneth vs too flie from wickednesse and to giue ourselues to wel doing according as God commandeth it in his lawe and according to the ordinances of our Princes and superiours which are wise and prudent and which seeke not but that God be serued and honored according to his worde and their subiects liue in peace and good vnitie togither 27 The lampe of the Lorde is the soule of man searching all the inward partes of the belly The lampe that is cleere and shyning serueth to many vses first to guide them that walke by night in the darke and to make them see their way to the intent they goe not astray nor smyte themselues against any thing or fal into any ditch or caue Secondly it giueth light to them that are locked in darke prisons wherein they see neither Sunne nor moone And for these twoo purposes it is as it were halfe a life to them that vse it for those that are or walke in darkenesse are as it were halfe dead Thirdly it serueth to finde things hid in holes in the darke Now that which the lampe doth outwardly and corporally the worde of God which liueth raigneth in our harts by the holy Ghost doeth the same in wardly and spiritually And therefore the scripture calleth it Lampe or light attributeth to the word the things aforesaid and this is not without cause for of ourselues we are and walke in darknesse of ignorance not knowing what we haue to doe and it conducteth vs. Thy woorde serueth for a lampe to my feete and as a light to my Ps 119. 105. 130. Rom. 7. 14. Eph. 2. 8. Ps 19. 8. 9. pathes Of ourselues we are dead being seruants slaues to sinne and death and the worde lightneth vs freeth vs and quickneth vs. Of ourselues wee are hypocrites and cannot nor wil not knowe that which is in vs. But the woorde discouereth and reuealeth the things that are hid in the depth of the heart And so it is not without cause that Solomon saith The Lampe of the Lorde c. For as the soule giueth life to the Iohn 8. 31. 32. 16. 8. Heb. 4. 12. Deut. 27. 26. Gal. 3. 10. body so the word of God maketh man quicke and principally when man by faith cleaueth to his promises For by the lawe wee are accursed and condemned in so much as wee cannot accomplishe it but wee liue and are saued by the assurance which wee haue in the promises for the innocencie obedience iustice and holinesse of Iesus Christ are imputed to vs. Neuerthelesse wee ought not to separate the lawe from the promises For were it not Rom. 5. 18. 19. 1. Cor. 5. 21. Deut. 30. 15. Leuit. 18. 5. Rom. 3. 20. our corruption and naughtinesse it were to vs a cleere lampe to reioyce and quicken vs as one may see Also it searcheth well the inwarde partes of the bellie when it discouereth to a man the malice of his hart For by the lawe it is giuen to knowe sinne 28 Mercy and truthe shal preserue the king and with louing kindnesse his seate shal be established For as much as kings haue not one onely duetie towardes al their subiects indifferently but it behoueth theÌ„ to handle the wicked after one sort the good after another For this cause the holy scripture giueth them now one instruction and now another to the end that they may knowe how to render euery one his deserts We haue seene heretofore that when Solomon would encourage kings against the wicked hee hath attributed to them rigour seueritie crueltie and to make them meeke and gentle towardes the good he Prou. 16. 14. 19. 20. 2. Prou. 16. 35. hath attributed to them mercy and benignitie And nowe againe he warneth kings of their duetie towardes the good when he saieth Mercie and trueth c. And therewithal hee sheweth them that to raigne and beare rule long tyme and without resistance it is not meete that they vse tyrannie and crueltie disceyt or disloyaltie but that they bee merciful and true Benignitie regardeth principally the subiectes For they are willingly induced to loue their superiours and obay them freely when they see them gentle curteous pitiful and that they are more inclyned to mercy then to rigour and seueritie Trueth also regardeth the subiects For it is not meete that Princes vse fraude to their subiects but that they defende and keepe both them and their goods faythfully Notwithstanding one may say that trueth hath respect principally to them abrode with whome Princes haue any thing to practise For if they wil raigne peaceably and without contradiction it is meete that they keepe faythfully their promises and that they seeke no way to breake the fayth promised neither by disceit nor violence or any other meanes towards them with whome they haue to doe if one wil say that mercy regardeth men and trueth God I wil notwithstande them for it is necessary that kinges serue God in trueth according to his worde eschewing al thinges contrary to the same and making it bee kept of their subiectes as much as in them lyeth to the ende that God bee honoured as hee requireth And also as it is so that they holde the seate of God who is iust and true in al his iudgements it is meet that they iudge with iustice trueth without respect of persons or couetousnesse of giftes and presents and that they repulse the lyars flatterers talebearers and backbiters punishing them and destroying them with all false witnesses Thus doing they shal be preserued and established in their thrones as the good kinges haue tried it Pharao hath not vnderstoode this same neither hath hee beene preserued but after many plagues hath beene destroyed in the waters of the Sea one may ioyne Solomons sonne who woulde not handle his people gently If therefore kinges and princes wil not come to the like condition let them not lift vp their heartes ouer their brethren but let them followe the meekenesse of Moses Iosue Dauid Iosias Ezechias such others which haue been preserued and haue established their Deut. 17. 20 thrones by benignitie and mercy And because it is not most commonly profitable for the people to change their

away and doe cleane contrary as if they had conspired to turne al vpside downe In the number of suche we may chiefly place al wicked iudges Psal 82. 5. of whom it is saide they wil not be learned nor vnderstande but walke on stil in darkenesse and al they also which falsely vsurpe the title of Pastours and Ministers of whome it is saide The Priestes saide not Where is the Lorde and they that shoulde minister the lawe knewe mee not the pastours also offend against mee and the Prophetes prophesied in Baal and went after things that did Iere. 2. 8. not profite And finally wee may place al contemners and scorners of God and of his worde for they vnderstand not iudgement but are rebellious against God and outragious and cruel against their neighbours without any remorse or care of amendment the which is a certaine argument that they doe not delight in any thing that is good and right and wil vnderstande nothing therein This kinde of blindnesse or blockishnesse doeth proceede of contempt of God whome they wil not vouchsafe to call vppon nor accknowledge as they ought Solomon doeth signifie this same by his Antithesis or contrary when he saith But they that seeke the Lorde c. And therewith hee sheweth vs that if wee wil take delight in goodnesse and righteousnesse and willingly to heare admonition and to bee set in the right way wee must seeke God in calling vpon him praising thanking and confessing that hee is the authour of al goodnesse therfore must needes wholy submit ourselues vnto his worde which is the rule of al righteousnesse and equitie Thus doing wee shal vnderstand whatsoeuer we ought to doe for to serue God in a sounde conscience and our neighbours in true loue Heerein consisteth standeth the right vnderstanding of the iudgement that God requireth of vs as we may vnderstand by the scripture when Dauid ioyneth vnderstanding with the seruice of God To the end therefore that we may vnderstand iudgement as we ought and that wee Deut. 29. 9. Pro. 2. 1. 2. 3. 4. 5. 6. may want nothing of that which wee ought to vnderstande but may vnderstand whatsoeuer is necessary for vs to walke rightly let vs bee diligent to seeke the Lord as Esay doeth admonish vs. Now as it is necessary for vs to seeke the Lord al the daies of our life and in any wise not to turne from his presence euen as we are admonished Esay 55. 6. 7 Psal 105. 4. Seeke the Lorde and his strength seeke his face euermore eueÌ„ so must wee increase and profite from day to day in the vnderstanding of iudgement seeing that wee neuer vnderstand it so al that wee can learne no more for al that wee knowe and vnderstand 1. Cor. 13. 9. 12. is neuer perfect in this worlde as S. Paul dot pronounce it Wherefore when Solomon saith that wee vnderstand all if wee seeke the Lord let vs therfore imagine a state of perfection in this life whervnto nothing may be added but that wee haue a right sounde and true vnderstanding according as the Lorde shal see to be expedient and as it shal please him to giue the measure and portion of his graces And when wee see that the wicked are mooued to seeke the Mat. 9. 13. Eph. 14 17. 18 19. Lorde and also that Iesus Christe saith I am not come to cal the righteous but sinners to repentance let vs knowe that the malicious whereof Solomon speaketh heere are such as are obstinate and durate in their malice of whom Solomon speaketh 6 Better is the poore that walketh in his vprightnesse then he that peruerteth his waies though he be rich When Solomon is not contented to haue exalted the poore that walketh in his integritie therby the poore ought to be admonished to bee contented with their state without murmuring or dispiting of God and without giuing themselues to deceipt to euil trades or to rauishing and the euery And when hee suppresseth and blameth the riche which is peruersly and wickedly ledde then let vs al remember the admonition of the Apostle Saint Iames Let the brother of lowe degree reioyce when hee is exalted contrarily hee that is riche in that hee is made lowe c. Iam. 1. 9. 10. And also let the riche tremble at the thereatninges of Iesus Christ who saith Woe be to you yee riche men for ye haue your consolation c. and of Saint Iames Nowe goe to yee rich men Luk. 16. 24. 25 Iam. 5. 1. weepe and houle for the miseries that shal come vpon you c. Not to the ende that they should dispaire but in true humilitie of heart they shoulde be turned vnto the Lord whose blessing maketh rich and not the labour that is taken to gather goods together with great couetousnesse and that renouncing the same they should vse the goods which God giueth them with thanks giuing as haue doone the holy Patriarkes which had abundance of riches the which they held not with blame and offence Likewise Solomon doth not simply and absolutely beate downe the riche nor riches which are the good creatures of God but the riche that gouerneth himselfe euill to the slaunder and hurt of his neighbours in gathering riches on al sides and hauing gotten them denieth to shewe mercy vnto the poore and needie fearing lest his goods should decay and diminish and the earth shoulde faile The simple poore man is better then such a riche man and that for diuers causes as hath beene shewed Pro. 19. 1. already 7 Hee that keepeth the lawe is a childe of vnderstanding but hee that feedeth the gluttons shameth his father When fathers and mothers are godly wise and prudent and doe followe the word of God then are they careful to instruct their children and to shew them howe they shoulde followe God and howe they shoulde liue vnder the lawe For when the parentes are wise they greatly delight that their family shoulde bee giuen vntoo wisedome that God may bee honoured and serued amongst them and that the house and affaires thereof should bee in good state and that nothing shoulde bee wasted nor consumed The children which follow the minde of their parentes which is this are wise as Solomon doeth pronounce saying Hee that keepeth the lawe c. By the law Solomon doth not onely vnderstande the chiefe commandements of God which doe teach vs to serue him with true religion but also al instructions which shewe vs howe wee shoulde gouerne our houses in al sobernesse modestie and temperancie that may shunne and auoide all superfluities excesse dissolutenesse and wantonnesse by the which the goods of an housholde are vnprofitably spent Solomon doeth shewe it when he addeth But hee that feedeth c. Wherein he sheweth rightly vnto children that if they wil keepe the lawe wel that is to say the doctrine that is giuen them by their godly wise parentes wil themselues also bee wise that they

coulde not inherite this good thing for the inheritance belongeth vnto the children Thirdly forasmuch as this good thing is an inheritance therefore it can not be deserued but is obteined by grace as also it is by grace that God hath adopted vs for his children 11 The rich man is wise in his own conceite but the poore that hath vnderstanding can try him The riches of this worlde are the good creatures of God and by them in wisdome and prudence we may and we ought to bring foorth good fruites of loue pitie compassion and mercy in helping with a free heart and readie wil the poore and needy And suche fruites are of sweete sauour before God who desireth mercy and not sacrifise And they that are careful to bring them foorth are very wise and prudent in the wisedome of the Lorde but such wisemen are very rare and thinly sowne As we may see by the great contempt and disdaine that the poore are in by the negligence vnmercifulnesse crueltie rauening theuery of the rich who are neuer satisfied and haue neuer made an end in gathering of riches but heape vp stil without ceassing and so doing they thinke they worke diligently and carefully For as saith Solomon The rich man is wise in his owne conceit He saith expresly in his owne conceite for to shew vs that albeit the rich esteeme themselues wise that they would be so counted of other yet are they not such indeede for God iudgeth theÌ„ far otherwise as we may see it when he rebuketh threateneth and condemneth such rich men calling theÌ„ fooles theeues robbers murderers depriueth theÌ„ of the heaueÌ„ly heritage Euen so when by the worde of the Lord we haue learned to despise riches to gouerne vs wisely in being contented with that which the Lord shal giue vs we may try the worldly rich meÌ„ hauing fouÌ„d what they are by the worde to iudge theÌ„ fooles Solomon doeth declare it so saying But the poore that hath vnderstanding can trie him out Yet Solomon doeth not simply say the wise shal try him out but he saith The poore that hath vnderstanding And this commeth because that the poore being in necessitie is more inclined and hath more occasion to enquire out the riche and to iudge that they are not suche as they esteeme themselues to bee when they are voide of pitie and compassion and vse not their riches as they ought But either they locke them too fast as doe the couetous and vsurers which are afearde that the earth wil faile them or els they fat themselues onely as hogges in a stye or els do spende them in play in sumptuousnesse and pompes in superfluities and excesse in gluttonies and drunkennesse in whoredome and other filthinesse as prodigal persons and yet neuerthelesse care not a whit for the crie of the poore He also saith not simply the poore For if the poore beee not wise and learned hee wil desire to bee like vnto the rich and thus hee shal not try him out for too iudge him to bee other then wise seeing hee is of the same affection Furthermore let vs knowe that Solomon giuing such wisedome of imagination vnto the riche doeth priuily denounce their malediction for it is said Woe be vnto you that are wise in your owne Esay 5. 21. conceite and prudent towardes yourselues Therefore if GOD hath giuen vs riches let vs not delight in them as though for them wee were more excellent then other and as if it were lawful for vs to vse them after the lustes of our fleshe but let vs humble ourselues and behaue ourselues faithfully knowing that we haue nothing but what wee haue receiued and also that wee haue receiued it as disposers for to distribute them according to the will of our maister And therefore let vs not esteeme and bragge neuer the more for our riches but let vs followe the admonition of the Apostle Saint Paule Charge them that are riche in this world that they bee not high minded and that they trust not in vncertaine 1. Tim. 6. 17 18. 19. riches but in the liuing God which giueth vs abundantly all thinges to enioy 12 When righteous men reioyce there is great glory but when the wicked come vp the man is tryed Wee mightily reioyce when we are at ease and prosper and come to the ende of our enterprise and that wee are not gaine saide nor resisted and for these very causes doe wee reioyce as experience teacheth And therefore when Solomon saith When the righteous c. it is as much as if hee saide the people feele themselues exceeding happie and doe much reioyce when the righteous doe prosper and haue such credite and authoritie that they wil rule quietly without troubling or molesting their neighbours then haue wee also matter of reioysing and gladnesse as also Solomon hath declared the same heere before when he saith In the prosperitie of Pro. 11. 10. the righteous the citie reioyceth Nowe that wee must so vnderstande this first part of the present sentence the seconde part doeth plainly shewe it when it is saide But when the wicked come vp c. The which is as if hee saide when the wicked doe prosper and haue credite and authoritie euery where they treade vnder feete and doe greatly vexe their neighbours and trouble them greatly extorting doing wrong and violence robbing spoyling and murthering them Beholde how the man is tried or sifted out in the lifting vp of the wicked For the ioy that wee haue for the righteous wee may bring foorth Ioseph the sonne of Iacob Moses Iosua Dauid Iosias and Ezekias And for the trial of the man when the wicked are raised vp wee bring foorth Pharao Saule Achab and other wicked ones which troubled the people of Israel Moreouer let vs note that Solomon doeth shewe vs that wee ought greatly to desire the prosperitie of the iust and to pray that God would mainteine them and not suffer them to bee greeued and vexed Contrarily hee sheweth that wee ought to hinder and to stoppe so muche as wee possibly can that the wicked may not come into credite and authoritie to haue power and gouernement for in their exaltation and lifting vp the world is troubled and molested and chiefly those which liue religiously and godly 13 Hee that hydeth his sinnes shall not prosper but hee that confesseth and forsaketh them shall haue mercy Albeit that the hypocrites are wicked and malicious and are filled with diuers filthinesse and infections and are very abhominable before God yet as if they were righteous and innocent as if they were pure and cleane they bragge not onely before men for to bee counted of them holy and righteous and to obteine praise and glory before them for they do the workes which haue a goodly Mat. 23. 5. Esay 58. 1. Luke 18. 9 shewe of holinesse and religion to bee seene of men but also they boast euen before God as hee complaineth of

for nothing nor yet of the substance of her neighbors as there are diuers which suttlely drawe vnto them the monie of their neighbours to buy land withal but the vertuous woman buyeth lande of the substance that she iustly possesseth as it is wel signified when it is saide With the fruit of her handes c. Shee calleth that the fruit of her handes which she iustly possesseth by her trauel care and diligence or otherwise without the hurt of her neighbours Nowe when the vertuous woman is thus praysed we may vnderstande that it is lawful to sel and to buye fieldes and vinyardes but yet let it be with the fruit of our handes and not with other mens monie and also God in his lawe permitteth vs to buye lande Moreouer when shee planteth a vineyarde that is to say when she is careful in woorking in the field that shee hath bought Leuit. 25. 14 and that shee maketh the same to profite shee sheweth vnto women that they ought not to be delicious but that they must applye themselues vnto woorke when it is necessarie Whereupon foloweth that men which are commonly more mightie then women ought not to spare themselues but eate their bread in the sweate of Gen. 3. 17. 19 their face as God hath commanded them 17 She girdeth her loynes with strength and strengtheneth her armes It was the maner of our elders in old time to be clothed with long gownes of what state soeuer they were And we knowe that long gownes do much hinder and for this cause when they would trauel and doe any thing with diligence or fight against their enemies Exo. 12. 11 1. Kin. 18. 26 2. King 4. 29 Iere. 1. 17. Esai 5. 27. or runne a race or take a voyage they trussed and girded vp their garments about their loynes and that so straight that they should not fal downe They trussed them vp I say when they went a voyage when they ranne when they walked when they began to work when they fought when they did work And for this cause for to shew the force diligence and care of a vertuous woman and howe shee did not spare herselfe the wise saieth She girdeth her loynes with strength c. The girdle buckeled straight sheweth the diligence and when it is saide And strengthened her armes there is shewed that shee spareth not herselfe for to strengthen the armes is nothing els but strongly with great courage to laye the handes to the worke Wherein the women are admonished not to become delicate and because that the precious garments doe often hinder vs from working for we feare to soyle Luk. 12. 35 1. Tim. 2. 9. 1. Pet. 3. 3 or to vse them let them folowe the doctrine that S. Paule and S. Peter teacheth 18 Shee feeleth that her merchandise is good her candle is not put out by night By her merchandise we vnderstande al the workes wherto the vertuous woman doeth applye herselfe for to bring in riches vnto her husbande When shee feeleth or shee tasteth that her woorkes please her husbande and bring profite vnto the house shee ceaseth not to apply the same as it is signified when it is said Her candle c. For the burning candle or Lampe signifieth that the person is not giuen to be idle but that she waketh about her businesse and guideth herselfe rightly therein foreseeing what shee hath to doe Whereunto wee are al called and chiefly diligently to vnderstand and carefully to occupie ourselues about that which belongeth to the seruice of God and our saluation True it is that the Lampe or candle which is not put out by night signifieth in other places continual prosperitie ioye comfort and glorie which the vertuous do Mat. 25. 1. Luk. 12. 35 Psal 18. 29 Pro. 13. 9. 24. 20. Ier. 25. 10. inioy what troubles soeuer doe happen to them in the worlde And we may also vnderstande it by that that the wicked are threatened that their Lampe or candle shal be put out But the first exposition doeth seeme to me the best agreeing to the line of the text 19 She putteth on t her handes to the wherle her hands handle the spindle He continueth in declaring howe the vertuous wife doth good vnto her husbande in applying herselfe to spinning the which is a woorke meete for women the which ought not to be contemned though it seeme not a thing of any great profite But forasmuch as the holie Ghost admonisheth women to applye themselues thereto therefore they ought to folowe this doctrine neuerthelesse without refusing greater woorkes when they can applye themselues theretoo And when their mindes is not able to reache higher after the worlde let not the husbandes chafe thereat though there seeme to them litle gaine to come therof And there are some husbands which had rather they should playe then woorke 20 Shee stretcheth out her hand to the poore and putteth foorth her handes to the needie Albeit that the vertuous woman is verie attentiue vnto her woorke and that by this meanes shee laboureth to doe good vnto her husbande yet is shee not ledde with couetousnesse nor with desire of decking herselfe and hath not onely care to prouide for her housholde seruantes but also shee hath pitie and compassion of the poore and miserable not with wordes onely but really and indeede Shee sheweth mercie towardes them for she woorketh for them with her handes helping them at neede as it is declared in this sentence by a repetition the which ought to serue for our remembrance that both men and women which haue the wealth of this worlde might remember to succour the poore and needie It serueth also to admonishe the husbandes that they bee not vexed though their wiues do giue themselues to the seruice of the poore but that rather they should stirre them vp theretoo and that they may be occupied therein to giue their wiues wherewith to do it 21 Shee feareth not the snowe for her familie for al her familie is clothed with double garments He hath saide He that giueth to the poore shal not want and nowe he sheweth the effect For hauing commended the mercy of the vertuous woman hee declareth that she exerciseth it without distrust and without thinking in the harde time that either shee or her familie shal be grieued and pinched with any neede for as hee saieth She feareth not c. By the snowe he signifieth the sharpe and harde seasons and weather the which are verie harde to be passed of the poore hungersteruen which are al too true yll shod and haue colde nourishment After this declaration he sheweth that being liberal towardes the poore she hath no neede when hee saieth For al her familie c. It seemeth at the first sight that this is the reason for the which the vertuous woman doth not feare the snow c. But by the consideration of her good furniture the which is signified by double garments or by the Scarlet

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